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LIBRARY OF THE THEOLOGICAL SEMINARY
PRINCETON, N. J.
Purchased by the
Mrs. Robert Lenox Kennedy Church History Fund.
Division
Section !^..^-^C-^
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THE
DISCOVERIE OF WITCHCRAFT
THE DISCOVERIE
v^
WITCHGRAFT
REGINALD SCOT, Esquire
BEING A REPRINT OF THE FIRST EDITION
PUBLISHED IN 1584
WITH EXPLANATORY NOTES, GLOSSARY, AND INTRODUCTION
BY
BRINSLEY NICHOLSON, M.D.
DEPUTY INSPECTOR GENERAL
r
LONDON
ELLIOT STOCK, 62 PATERNOSTER ROW, E.C.
1886
This ediiuni of Scoi's DiscovERlE avis/s/s
of 2jo copies only. — E. S.
DR. NICHOLSON'S SUBSCRIBERS.
The Royal Library, Windsor Castle.
W. Aldis Wright, LL.D., Cambridge.
Fabyan Amery, Esq., Ashburton.
J. E. Bailey, Esq., Stratford, Manchester.
W. W. Baynes, Esq., London.
Ernest Blacker, Esq., Midsomer Norton.
D, Brodie, Esq., Canterbury.
A. H. BULLEN, Esq., West Hampstead.
Miss BURSILL, London.
J. Patterson Cassells, M.D., Glasgow.
Prof. Chrystal, Edinburgh.
Sir Andrew Clark, Bart., M.D., LL.D., etc., London.
The Lord Chief Justice Coleridge, London.
C. W. Shirley Deakin, Esq., Allahabad.
K. Deighton, Esq., Agra.
Edw. Denham, Esq., New Bedford, U.S.A.
The Right Hon. the Earl of Derby, Knowsley Hall.
The Duke of Devonshire, Devonshire House.
R. Dill, M.D,, Brighton.
Dr. J. Matthews Duncan, A.M., F.R.S., etc., London.
Mrs. D. P. Evans, Clifton, Bristol.
P. F. Sparke Evans, Esq., Clifton, Bristol.
Prof. John Ferguson, Glasgow.
Alex. Forsyth, M.D., Greenwich.
Francis F. Fox, J. P., Chipping Sodbury, Bristol.
Prof. T. R. Fraser, M.D., Edinburgh.
H. H. FURNESS, Esq., Philadelphia, U.S.A.
James Gairdner, Esq., London.
Prof. W. T. Gairdner, M.D., LL.D., Glasgow,
Edm. Goldsmid, F.S.A. (Scot.), Edinburgh.
The Rev. A. B. Grosart, D.D., LL.D., Blackburn.
C. O. Halliwell-Phillipps, Esq., F.R.S., etc., Brighton.
Henry Hucks Gibbs, Esq., London.
The Rev. W. A. HARRISON, South Lambeth.
W. A. Hammond, Esq., New York.
C. M. Ingleby, Esq., LL.D., Essex.
Sir Wm. Jenner, Bart., M.D., F.R.S., etc., London.
W. Oscar Jennings, M.D., Paris.
Day. a. King, M.B., London.
F. de M. Leathes, Esq., London,
Library, British Museum.
Exeter College, Oxford,
Harvard Coll., Cambridge, U.S.A.
Royal Institution, London.
Leeds.
McGill University, Montreal.
National, of Ireland.
Society of Antiquaries, Scotland.
St. Andrew's University, Aberdeen,
Free, Sydney.
Louis Leisler, Esq., Frankfort-on-the-Main.
The Marquis of Lothian, Newbattle Abbey.
Dove MacColman, M.D., Argyleshire.
Prof Douglas Maclagan, M.D., Edinburgh.
J. D. Marwick, Esq., LL.D., Glasgow.
Prof David Masson, Edinburgh.
John Morison, Esq., Glasgow.
Prof H. MORLEY, LL.D., London.
Sir JAS. Paget, Bart., F.R.S., LL.D., etc., London.
Cornelius Payne, Esq., Kemp Town, Brighton.
Miss E. Phipson, London.
The Earl of Powis, Berkeley Square.
The Right Hon. the Earl of Rosebery, Dalmeney Castle.
Jos. Carne Ross, M.D., Penzance.
The Rev. E. E. Baylee Salisbury, B.D., Horncastle.
Alex. Stewart, M.D., Pendleton, Manchester.
W. G. Stone, Esq., Walditch, Bridport.
Lawson Tait, F.R.C.S., Birmingham.
Samuel Timmins, Esq., F.S.A., Arley, Coventry.
D. Hack Tuke, M.D., LL.D., London.
G. H. White, Esq., Torquay.
Walter G. Whittingham, Esq., London.
W. Wilson, Esq., Berwick-on-Tweed.
A. J. Young, Esq., Edinburgh.
DEDICATION.
(To tf)p iHnnor?
OF
H.R.H. PRINCE LEOPOLD, DUKE OF ALBAN\',
UNTIMELY TAKEN FROM US,
THIS WORK OF AN ELIZABETHAN ENGLISHMAN,
AND OF A KINDRED SPIRIT,
WHOSE HONESTY, INTELLIGENCE, AND COMPASSION
FOUGHT AGAINST THE CRUEL SUPERSTITION
AND IGNORANCE OF HIS AGE,
IS,
BY ROYAL PERMISSION AND WITH REGRETFUL ESTEEM,
DEDICATED BY
THE EDITOR.
PREFACE.
'"T^HIS reprint is not a facsimile of the edition of 1584, for that was
in black letter, and its page smaller and of quarto size. Being
also for modern readers, and for use, the / of the original has become,
where necessary, the j of the second edition ; the u and v have been
altered according to modern usage, that is, generally interchanged ;
while the short s replaces theyl Such modernisations render it more
readable by the historical and philosophical student, by the man of
science, and by the psychological physician, willing to learn all that
may instruct himself and benefit others. Neither would this reprint
have been undertaken, unless the work itself had appeared to my
friend and fellow-student, W. T. Gairdner, M.D., LL.D., Professor
of Medicine in the University of Glagow, — and led by him — to myself
and others, worthy on the above-mentioned grounds, of being repro-
duced, and as being both in matter and style a valuable English
classic.
While, however, it is not a facsimile, yet, excepting such variations
as are above noticed, and allowing for the few and trifling errors from
which no copy can expect to be free, not even a photographic one, as
experts in these matters well know, this will, I believe, be found a
correct reprint. Every proof has been thrice, and sometimes oftener,
read over with the original by myself, and these efforts have been
well supplemented by the intelligence and care of its printers.
Even the word-errors of the original, where not in its list of
errata, have been retained, though the true or conjectural readings
have been given in the margin, or in two or three instances in
the Notings at the end. Except also in two instances, where
for necessity's sake alterations have been introduced within [ ]s,
and the original given in the margin, the old punctuation has been
retained, it being, as a rule, very good, while any slight slips are
2>iji Preface.
readily observed, and do not affect the sense. For such other differ-
ences as are due to the black letter, and for others like these, I would
refer the print-studying reader to the Introduction.
In the biographical portion of this Introduction, besides a supposi-
tion or two of my own, which from his writings seem to me highly
probable, there have been given notices of his pedigree, age, and
marriages, matters hitherto unknown or misstated, and for which I
would at once record my indebtedness to Edmund Ward Oliver, Esq.
This gentleman having taken an interest in investigating these ques-
tions, and being a perfect stranger to me, wrote and offered the results
of his inquiries so soon as he had learnt that I was engaged with this
reprint, and has since most obligingly answered the various questions
that I have had occasion to put to him. A copy of Scot's Will has
been also for the first time published, and some Notes and a Glossary
added. Were I to have imitated the learned editors of former days,
I should have added, not some, but exhaustive notes on every point,
gathered from every known and unknown source ; but I have con-
fined myself to explanation, or to making a few remarks on the
text, giving also the author's agreement with, or obligations to Wier,
so far as I knew them, and Shakespeare's and Middleton's obligations
to himself ; my reason for not entering into greater details being
that I am no student of the pseudo-science of witchcraft, but a student
only of what is useful, and true, and good.
It would be unseemly, especially after mentioning Mr. Oliver's
name, were I to close this without acknowledging the kind assistance
of my well-known friend, James Gairdner, Esq., of the Public Record
Office ; of my Shakespearian friends, W. Aldis Wright, LL.D., and
P. A. Daniel, Esq. ; of that given me by the Very Reverend Father
W. H, Eyre, lately Superior of Stonyhurst; by Mrs. Amelia Green; as
also by Prof. W. W. Skeat, and Dr. J. A. H. Murray, in my Glossary;
though all were, and personally are, strangers; as are Miss Kath. P.
Woolrych, Oare Vicarage, Kent, and Miss Ayscough, of Brabourne
Vicarage ; and especially that given me by my other Shakespearian
friends, the Rev. W. H. Harrison, of St. Anne's, South Lambeth, and
W\ G. Stone, Esq. My best thanks are also due to Mr. J. J. Jervis
for the use, for the printer, of a partially incomplete copy of the first
Preface. i%
edition ; to the University of Glasgow for the loan, for my own use,
for the greater part of a year, of another copy of this first edition ;
and for the use for the same period of a copy of the third edition
to my Alma Mater of Edinburgh, endeared to me by the teachings,
remembrances, and kindnesses of Sir William Hamilton, Allan
Thomson, Christison, Traill, Jamieson, that most sagacious of
surgeons and teachers, Syme, and the ever-to-be-revered physician
and man, W. Pulteney Alison.
Br. Nicholson.
ERRATA.
The pagings, as usual., are those of the first edition.
P. 20, heading, ch. ii, '■^ inqtiistor^\ read '■'inquisitors".
P. 92, 1. 5, 6, "Ulyffes" {bis\ read "Ulysses".
P. 169, 1. 9, "obsevation", read "observation".
P. 192, 1. 3. "taiav'\ read "«(TTja;/".
P. 334, 1. 2, from end, "three," read "three ;"
P. 347, 1. 6, from end, " left it", read " left in",
P. 522, 1. 6, from end, ''Silyllce", read "Sibylla".
hb
INTRODUCTION.
EXCEPT that they add the names of some who have opposed his
views, or some such trifling matters, all the writers of biographi-
cal notices of Scot have drawn their information from the account
given of him in Wood's AtJietice Oxoti. Nor, indeed, until lately, un-
less original search had been made, were other sources available.
Hence I, in the first place, give his words verbatim from the edition
of 1691.
" Reynolde Scot, a younger Son of Sir /ohn Scot of Scots-hall^
near to Smeeth in Kent, by his Wife, Daughter of Reynolde Pimp of
Pimps-court Knight, was born in that County, and at about 17 years
of age was sent to Oxon, particularly, as it seems, to Hart hall, where
several of his Country-men and name studied in the latter end of K.
Hen. 8. and in the Reign oi Ed. 6. &^c. Afterwards he retired to his
native Country without the honour of a degree, and settled at Sineetli,
where he found great incouragement in his studies from his kinsman
Sir Thos. Scot. About which time taking to him a Wife, he gave
himself up solely to solid reading, to the perusing of obscure authors
that had by the generality of Scholars been neglected, and at times
of leisure to husbandry and gardening, as it may partly appear from
these books following.
"A perfect platform of a Hop-garden, and necessary instructions for
the making and maintenance thereof, with notes and rules for refor-
mation of all abuses, &c. Lond. 1576. qu. the 2. edit, as it seems.
"The discovery of Witchcraft; wherein the leud dealing of Witches,
and Witchmongers is notably detected, the knavery of Conjurers,
the impiety of Inchantors, the folly of Southsayers, &c. With many
other things are opened, which have long been hidden, howbeit very
necessary to be known. Lond. 1584. qu. in 16 books.
"Discourse upon Devils and Spirits. — In this, and the former, both
printed together, it plainly appears that the author was very well
versed in many choice books, and that his search into them was so
profound, that nothing slip'd his Pen that might make for his purpose.
Further also in the said Discovery and Discourse., though he holds
that Witches are not such that were in his time and before, commonly
executed for Witches ; or that Witches were, or are not ; yet they,
which were written for the instruction of all Judges and Justices of
that age, (being the first of that nature that were published in the
Mother tongue,) did for a time make great impressions in the Magis-
Inti'-oduction. xi
tracy and Clergy, tho afterwards condemned by James King of
Scots (the same who succeeded Ou. Elisabeth in the Monarchy of
England) in his Preface to Dcemonology, printed under his Name at
Edinburgh in 1597. cju. and by several others since, among whom
was Rich. Bernard of Batcomb, in his Epist. Ded. before his
Guide to Grand Jury-men., &c. Lond. 1627. in oct. What else our
author Scot hath written, I cannot yet tell, nor anything else of him,
only but that he dyed in Sept. or Oct. in fifteen hundred ninety and
nine, and was buried among his Ancestors in the Church at Smeeth
before-mentioned.
" In the time of the said Reynold Scot and before, have been con-
versant among the Muses in Hart hall, the Sackviles of Sussex, the
Colepepers of Kent and Sussex, the Sedlies of Kent, and the Scots
before mentioned, with others of inferiour note of the said Counties."
Notes added in Bliss's Reprint.
" 7. The learned author in his Discovery is as vehement against
Popery as against witchcraft, and quite indecent in his abuse of the
saints of the Romish church." — Cole. [His indecency being for the
most part a narrative of, and obvious reflections on, their indecency.
And this I say understanding the sense in which he uses the word.]
" 8. See a full account of this curious book, as Mr. Oldys calls it, in
his British Librarian, p. 213. All the copies of the first edit. 1584,
that could be found were burnt by order of K. James I. an author on
the other side of the question." — Vid. Hist. Dictionary, sub voce " Scot".
["Reginaldus Scotus, Afiglus, tractatum de Incantamentis scrip-
sit, in quo plerasque traditiones de Magia Melancholia;, & morbis
variis, aut artibus histrionicis adscribit."] " Hunc in Anglia publica
auctoritate combustum, sibi autem nunquam fuisse visum refert
Thomasius de crimine magiae § 3." — Vide [j. v.] Vogt., Cat. Libr. rar.,
p. 6(7 [1713]-
" Liber in folio scriptus Anglica lingua a Reginaldo Scoto in quo
plurima occurrunt contra magiaa existentiam argumenta. Est ille
etiam in Belgicam linguam conversus : sed plenior editio est ultima
Anglica." — Morhof., ii, 459.
[Then a short note on the three editions.]
In 1874 there were privately ^rmitd, Afe?norials oj the Scot Family.,
by Jas. Renat Scott, Esq., and from them I extract the following tables:
Rich. Scott=f=Mary Whetenhall.
Reginald Richard ancestor oj the Edvvard=j=May, d. of [2 d.]
author. Scotts of Shrewsbury I JohnWar-
and elseiuhere. \ ren.
. j
A quo the Scotts of Glemsford Suffolk and afterwards of
Ohio and Massachusetts in America.
xii Introduction. *
Reg. Scott, b, 1541, =Alice Cobbe, d. of Th. Cobbe of Cobbes
mar. 11 Oct. 1568,
died Oct. 1599.
Place, Aldington, Kent.
Collyar=Marie. Elizabeth=Sackville Tumor of Tablehurst,
Sussex.
But as the first part of the ancestry given in this book is not sup-
ported by anything beyond possibility and legend, so this latter
portion is incorrect in various particulars. Instead, however, of
taking each inaccuracy item by item, it will be simpler to give a
consecutive account of such facts as to his ancestry, and as to
Reginald Scott himself, as can be proved by documentary evidence
or rendered probable by deductions therefrom.
John Philipot, Rouge Dragon and Somerset Herald, who died in
1645, set forth the pleasant and picturesque, but slightly supported
origin of the family. I say pleasant, because the Scotts in the times
of EHzabeth, James, and Charles, were a family of large possessions,
wealth, and influence, influence so great that it is said that Elizabeth
refused the request made by Lord Buckhurst, or the Earl of Leicester,
that Sir Thomas Scott should be ennobled, saying that he had already
more influence in Kent than she had. She seems also to have had from
this, or from some other reason, a personal dislike to them, for in her
Progress in 1573, she having passed three days at his father-in-law's.
Sir John Baker, of Sissinghurst Castle, declined to visit Scotts-hall,
saying she wished to proceed to her own house, though on her way
thither she had to pass Sir Thomas's gates. In his Villare Canti-
anum, p. 313, Philipot has these words : *^ Scotts-hall, which is now
and hath been for divers Descents the Inheritance of eminent Gentle-
men of that Sirname, whom I dare aver upon probable Grounds
were originally called BaliolL William Balioll, second brother to
Alexander de Balioll, frequently writ his Name William de Balioll
le Scot^ and it is probable, that upon the Tragedy of JoJm, Earl of
At ho II, who was made prisoner hy Edward the first, and barbarously
executed, in the year 1307. (whilst he endeavoured more nobly than
successfully to defend the gasping Liberty of Scotland against the
Eruption of that Prince ;) this Family to decline the Fury of that
Monarch, who was a man of violent passions, altered the name of
Introduction. xiii
Balioll to that of their Extraction and Country, and assumed for the
future the Name of Scot. That the Sirname of this Family was
originally Balioll^ I farther upon these Reasons assert. First, the
ancient Arms of Balioll Colledge in Oxford, which was founded by
John Balioll, and dedicated to St. Katharine was a Katherin-Wheele,
being still part of the paternal Coat of this Family. Secondly, David
de Strabogie-i who was Son and Heir to the unfortunate Earl above-
said, astonished with an Example of so much Terror, altered his name
from Balioll to Strabogie, which was a Signory which accrued to him
the Right of his Wife, who was Daughter and Heir io John Cof/tin, Earl
of Badzenoth and Strabogie, and by this Name King Edward the
second, omitting that of Balioll restored Chilham- castle to him for
Life, in the fifteenth year of his reign. Thirdly, the Earls oi Buccletigh,
and the Barons of Burley in Scotland, who derive themselves origin-
ally from Balioll, are known at this instant by no other Sirname, but
Scot, and bear with some inconsiderable Difference, those very Arms
which are at present the paternal Coat of the Family of Scots-hall."
This tradition excluded, we find that Sir William Scot of Braberne,
now Brabourne, in Kent, is the first of whom we have historical
mention. He was knighted in 1336, when the Black Prince was
created Duke of Cornwall, and died in 1350 : a brass to his memory,
being in Weever's time (1631), the first of the memorials of the Scot
family in Brabourne church. According to Philipot, this Sir William
was the same with Sir William Scot, then Chief Justice of England ;
but if Mr. Foss be right in stating that this latter died in 1346, the
year of the Black Death, this view cannot be upheld.
Another Sir William, apparently a grandson of the above, acquired
through his mother the manor of Combe in Brabourne, and through
his first wife and her relations — modes of increase in which the
family seem to have been fortunate — that of Orlestone, as well as
other places; and in 1420 he built Scotshall, in the manor of Hall in
Smeeth, and was in 1428 sheriff of the county, and in 1430 knight of
the shire in parliament. He died 1433. Scotshall, from time to
time enlarged or rebuilt, and especially so by Sir Edward Scot, in
the reign of Charles I, became the family seat for twelve generations.
Evelyn, under date August 2, 1663, records his visit to it (soon after
the young knight's marriage), and calls it "a right noble seate,
xiv Introduction.
uniformely built, with a handsome gallery. It stands in a park well
stor'd, the land fat and good. We were exceedingly feasted by the
young knight, and in his pretty chapell heard an excellent sermon by
his chaplaine." It was sold, with the remaining possessions of the
family, at the close of the last century, and destroyed in 1808. Some
undulations in a field on the north side of the road from Ashford to
Hythe, about half a mile to the east of Smeeth church, alone mark
its site.
The son of this second Sir William, named Sir John, being con-
nected with the Woodvilles, and therefore with the wife of Edward IV,
and being a staunch Yorkist, and apparently a man of intelligence,
was employed in special embassies to Charles, Duke of Burgundy,
especially in 1467, when he went to treat of the marriage of the king's
sister with the duke. He had also various other and more substantial
favours conferred upon him from time to time, from 1461 onwards,
including that of Chilham Castle for life, as somewhat oddly, and
I think wrongly, noted in the extract from Philipot. He died in 1485,
and probably intestate, as no will is recorded.
To him succeeded his son, the third Sir William in this account,
and he dying in 1524, was succeeded by his son, a second Sir John.
This last, by his marriage with Anne, daughter of Reginald Pympe,
had three sons, and died on the 7th October 1533. The eldest,
William, followed his father on the 5th June 1536, and leaving no
offspring, his next brother, Sir Reginald, took his place. Of the third
brother, Richard, the father of our Reginald, I shall speak presently.
Meanwhile, returning to the main line, I would say that Sir Reginald,
dying on the i6th October 1554, was succeeded by his son, Sir
Thomas, the "cousin" to whom Reginald was much indebted, and
one of the four to whom he dedicated his Witchcraft. He was, in
his day, a man of note, intelligence, and action. Finding his estate
in debt, he yet kept one hundred at his table, was most hospitable,
and died owing nothing, though, of course, to provide for the
younger of his very numerous progeny, various portions of his estate
were by his will sold after his death. He was deputy-lieutenant of
his county, sheriff of Kent in 1576, knight of the shire for the
Parliaments of 13 and 28 Elizabeth, chief of the Kentish forces at
Northbourne Downs, where they were assembled to repel any landing
Introduction. xv
from the Armnda ; and it may be added, as showing his promptness,
readiness, and decision, that 4,000 of these were there, equipped for the
field, the day after he received his orders from the Privy Council.
He was one of the Commissioners to report on the advisability of
improving the breed of horses in this country, and either before or
after this, is said to have published a book on the subject. He was a
Commissioner for draining and improving Romney Marsh, and after-
wards Superintendent of the improvements of Dover harbour. Various
letters to and from him in reference to Dover harbour, as well as to the
Kentish forces, are to be found in the State Calendars. Having been
the parent of seventeen children by his first wife, Emmeline Kempe, a
relative by maternal descent, he died on the 30th December 1594, and
Ashford parish offered to pay the expenses of his funeral if only they
were allowed to bury him in their church. Most of these facts are
noted in the following verses, which I give, chiefly because there are
some probabilities that they were by Reginald. A copy of them seems
to have been found among the family papers, in his handwriting.
That he made some of the verse translations given in his Witchcraft
is extremely probable, from the want in these cases of marginal
references to the translator's name; hence a second probability. The
verses themselves render it likely that they were one of those
memorial elegies then affixed tiri ra^oi/ by affectionate friends and
relatives, and not what we now call an epitaph ; and the third verse
clearly shows that they were written at least some little time after Sir
Thomas's decease, and therefore were not improbably written to be
affixed to the handsome tomb erected over his remains. Hence a third
probability ; but beyond the accumulated force of these we cannot go.
Epitaph on Sir Thomas Scott, as given in the " Memorials of the
Scott Family", and also in Pick's " Collectio7t of Curious Pieces
in the World", vol. 3.
Here lyes Sir Thomas Scott by name ;
Uh happie Kempe that bore him !
Sir Raynold, with four knights of fame,
Lyv'd lyneally before him.
His wieves were Baker, Heyman, Beere ;
His love to them unfayned.
He lyved nyne and fiftie yeare,
And seventeen soules he gayned.
xvi Inti^odiiction.
His first wief bore them every one ;
The world might not have myst her !*
She was a very paragon
The Lady Buckherst's syster.
His widow lyves in sober sort,
No matron more discreeter ;
She still reteiynes a good report,
And is a great housekeeper.
He (being called to special place)
Did what might best behove him.
The Queen of England gave him grace,
The King of Heav'n did love him.
His men and tenants wail'd the daye,
His Kinne and countrie+ cryed ;
Both young and old in Kent may saye,
Woe worth the day he dyed.
He made his porter shut his gate
To sycophants and briebors,
And ope it v/ide to great estates.
And also to his neighbours.
His House was rightly termed Hall
Whose bred and beefe was redie ;
It was a very hospitall
And refuge for the needie.
From whence he never stept aside.
In winter nor in summer ;
In Christmas time he did provide
Good cheer for every comer.
When any service shold be doun,
He lyked not to lyngar ;
The rich would ride, the poor wold runn,
If he held up his fingar.
He kept tall men, he rydd great hors.
He did write most finely ;
He used fewe words, but cold discours
Both wysely and dyvinely.
His lyving meane,t his charges greate.
His daughters well bestowed ;
Although that he were left in debt.
In fine he nothing owed.
* Though a paragon, she lived, he would say, a quiet, retired life, obedient
and loving to her husband.
+ " Countrie", seems not unlikely to be used here, as in the Discoverie not
unfrequently, and twice in Wood's notice just given, and, as then, for county.
X "Meane", that is, moderate, midway between the very rich and the poor.
Introduction. xvii
But dyed in rich and happie state,
Beloved of man and woman
And (what is yeate much more than that)
He was envied* of no man.
In justice he did much excell,
In law he never wrangled :
He loved rellygion wondrous well,
But he was not new-fangled.
Let Romney Marsh and Dover saye ;
Ask Norborne camp at leyseur ;
If he were woont to make delaye
To doe his countrie pleasure.
But Ashford's proffer passeth all —
It was both rare and gentle ;
They would have pay'd his funerall
T' have toomb'd him in their temple.
Before returning to Richard and Reginald, we may conclude this
short notice of their ancestors by mentioning the very probable cir-
cumstance that the former were, by the female line, descendants of
John Gower, the poet, as explained in the following table :
Sir John Pashell=f=Elizabeth, d. of Richard Wydeville, sister of Earl
I Rivers, aunt of Edward IV's wife.
John Pashell,— !. Ludovic (Lowys), d. of Th. Gower, ob. circa 1458.
ob. circa 1472. |
I i
William, Elizabeth, or Isabel,=|=Reg. Pympe.
ob. fl«/^ 1485, J./. ob. ««/<? 1485. I
I
Anne=Sir John Scot, father of Richard Scot.
The Pashells, or Pashleys, were descended from Sir Edmund de
Passelege, a Baron of the Exchequer, who purchased a manor in
Smeeth in 1319 ; he died 1327. The family resided at Iden, Sussex ;
and the house there, and the manor in Smeeth, devolved on the
Scots, Anne Pympe being her father's only child. It is true that John
Gower, the poet, does not mention any children in his extant will,
but he was probably seventy-eight when he died ; and, what is
more to the purpose, his published will was probably only his testa-
ment, the will or declaration of uses of the land being commonly at
* "Envied", most probably in its then frequent sense of hated.
c c
xviii Introduction.
that time a separate instrument. Th. Gower, of Clapham, given above
as the father of Lowys, was probably the son or grandson of John
Gower (see Sir Harris Nicolas in T/ie Ret?-osp. Rev., 2 Sen, ii, 103-17).
Also Gower the poet is known to have had property in Southwark; and
Th. Gower, of Clapham, refers in his will (1458) to his tenement called
The Falcon, in Southwark, near the hospital ; and in Manning and
Bray's Surrey, iii, 623, there is noticed a deed of conveyance dated
22nd November 1506, of part of the site of St. Thomas's Hospital, in
Southwark, made by John Scot, of Iden, and Anne his wife, daughter
and heir of John Pashley, who was cousin and heir of John Gower.
It may be added as curious that Sir Robert Gower, who is believed
to have been uncle to the poet, was buried in Brabourne church in
1349 ; his monument, now destroyed, being noticed in Weever.
On p. 500, Scot speaks of " his kinseman M. Deering", Edw. Bering
the divine, a writer on theological subjects and chaplain to her
Majesty; but in what way they were kin I have been unable to dis-
cover.*
Returning now to Reginald's father, Richard, the youngest of the
three sons of that Sir John who died in 1533, we find that he married
Mary, daughter of Geo. Whetenall, whose father was sheriff of Kent
in 1527, and whose family had lived for three centuries at Hextall's
Place, near Maidstone. She survived her husband ; and being re-
married to Fulke Onslow, Clerk of the Parliaments, died before him,
8th October 1582, and was buried, as he afterwards was, in Hatfield
church, Herts, where a brass to their memory is fixed in the north
wall of the chancel. Of Richard himself nothing more is known.
He probably died young, and certainly before December 1554, his
death being mentioned in the will of his brother Sir Reginald, who died
on the 1 6th of that month. In this will, failing his own issue — a lapse
which did not occur — he left his real estate " unto Rainolde Scotte,
* My mother being a Bering, a daughter of the Thomas that was drowned
in the West Indies, when trying to reach his vessel H.M.S. Circe, induces
me to add, through the courtesy of Sir Edw. C. Bering, that a portrait of
this worthy is still to be seen at Surrenden Bering, and that a family tradition
has it, that preaching before her Majesty, he had the boldness to tell her, "that
she had no more controul over her passions than an untamed heifer." He
was speedily unfrocked, and is said to have emigrated to America, where an
Edw. Bering is at this moment the head of that branch, and a laVge land-
owner in Maine.
Introduction. xix
son and heire of my brother Richard Scotte, dec^", and Rainolde's
issue failing, it was devised to a more distant branch. Hence, con-
trary to the table given on page xi, from "The Memorials", " Rainolde"
was either the only son of Richard, or the only son then living. The
same conclusion follows from the Inquis. post mortem of Lady
Wynifred Rainsfoord, taken the 20th March 1575/6, where Sir Thomas
Scot and his brothers are said to be co-heirs with Reynold of the lands
held by her in gavelkind, the sons having one moiety, and Reynold
the other.
This Inquisition also gives Reynold's then age as thirty-eight or
more, the words " et amplius" being, as was, usually at least, done in
these documents, attached to all the other ages mentioned. Hence
he was born in or before 1538 (not in 1541), and as, according to
Wood, he entered Hart Hall, Oxford, when about seventeen, he
entered it circa 1555 ; the intention that he should do so having been
probably entertained by Sir Reginald, his uncle, who died i6th
December 1554, and his expenses borne by his cousin, Sir Thomas.
I say probably, because we have seen that, failing his own issue, he
was named by Sir Reginald as the next heir to the estate, and also
because we know nothing of the circumstances in which his widowed
mother was left, nor as yet of the date at which she was re-married
to Onslow.
On the nth of October he married Jane— not, as stated in "The
Memorials", Alice — Cobbe, the daughter of an old yeoman family
long resident at Cobbe's Place, in the adjoining parish of Aldington.
The entry in the Registers of Brabourne is —
. " M* Reignold Scott and Jane Cobbe
were maryed the xi* of October 1658."
The only issue of this marriage, the only issue (that at least survived)
of both his marriages — for the IMaria in the table of "The Memorials"
was the daugher of his second wife by her first husband— was Eliza-
beth, afterwards married to Sackville Turnor ; and the only issue of
that marriage, prior at least to Reynold's death in 1599, was Cicely.
Elizabeth's birth must have been in or before 1574, for in the Inquis.
* To this upper portion of the "M" is added a character which may make
it " Mr." or " Married"; but I have not myself yet seen the entry.
XX Introduction.
post mortem of Reg. Scot generosus in 1602, she is said to be " 28 et
amplius". The Holy Maid of Kent (mentioned by Scot, p. 26) was
servant to one of her maternal progenitors, probably to her grand-
father.
In this year, 1574, was also published the first issue of his brain,
his tractate on The Hopfie-Garden, the first work, I believe, in which
not only was the culture of the hop in England advocated, both as
having been successfully tried by him, and as against its importation
from Peppering, in Flanders, where its mode of culture, etc., was en-
deavoured to be kept secret ; but the whole subject of its growth,
culture, drying, and preservation was gone into in a practical manner,
and further explained by woodcuts. And here it may be worth noting
that in this year Reynold was necessarily absent so far from London
that the publisher inserted this apologetic note : " Forasmuch as M.
Scot could not be present at the printing of this his Booke, whereby
I might have used his advise in the correction of the same, and especi-
allie of the Figures and Portratures conteyned therein, whereof he
delivered unto me such notes as I being unskilfull in the matter, could
not so thoroughly conceyve, nor so perfectly expresse as ... . the
Author, or you .... the Reader might in all poyntes be satisfied
[etc., etc.]." In the second edition, however, in 1576, it was : "Now
newly corrected and augmented," the augmentations increasing the
book from fifty-three pages, exclusive of the epilogue, to sixty, and
the corrections including one added and one emended engraving.
As a matter of curiosity, and as showing that neither the publisher
nor the author expected a second edition, it may be added that though
only two years had elapsed, some at least of the wood engravings
required to be re- cut in almost exact facsimile. A third edition was
issued in 1578, and from these we can date the commencement of the
hop harvests in Kent.
In 1575 he succeeded to one moiety of such part of Lady Winifred
Rainsford's estate as was held in gavelkind. Possibly, indeed, we may
place his enjoyment of it earlier, for Lady Rainsford was declared
insane ; and to this, by the way, I am not disinclined to attribute
Reynold's prolonged absence from London in 1572, the attendance
of some one of the family being required, and he, being older than
the sons of Sir Thomas, and of a junior branch, and a man of busi-
Introduction. xxi
ness, having been chosen or requested to go. And I think we may
place his loss of that estate between this date and that of 1584, the
date of the publication of the Witchcraft. At least, in this Discoverie
occur two passages which, taken together, seem to point to this. In his
dedication to Sir Th. Scot he says: A vi, " My foot being [not, having
been] under your table, my hand in your dish, or rather in your pursse"
— and, A viii : " If they will allow men knowledge and give them no
leave to use it, men were much better be without it than have it ;
.... it is, as . . . . to put a candle under a bushell : or as to have
a ship, and to let hir lie alwaies in the docke : which thing how
profitable it is, I can saie somewhat by experience." Though it may
be said that Reynold was a man of business, and, as appears from
his writings, a man of decision and of unusual intelligence, still
circumstances may combine to bring disaster as a shipowner on such
a one, and more especially if he be new to the business. That he did
in some way lose his " moiety" is shown by the words of his will, for,
speaking of his second wife, he says, "whome yf I had not matched
w'h all I had not dyed worth one groate." Not, improbably, I think,
it was to the time of his first marriage, or to his widovvership, or to
both, that Wood more especially refers when he speaks of his giving
himself up to solid reading, etc.
When his first wife died and when he re-married is as yet unknown
to us. But this latter could hardly have taken place until the latter
end, at earliest, of 1584, since in that year he, as already quoted, de-
scribes himself as, "having his foot under your [Sir Th. Scot's] table",
etc., or in other words, as being a dependant not worth one groat. Nor
do we know more of this second wife beyond these slight particulars
that we gather from Reynold's will : that her Christian name was
Alice — given in " The Memorials" instead of Jane, to Cobbe, the first
wife- — that she was a widow with a daughter by her former husband ;
and that she had some land, either in her own right or derived from
her former husband. That she was a widow at the time of her re-
marriage is shown by Reynold's bequest of "six poundes thirteene
shillings foure pence to my daughter in Lawe Marie Collyar for ap-
parell [? mourning] desiring that her mother's hand be not anie thinge
the shorter towards her in that respect." Whether Collyar were this
daughter's maiden name, and therefore the name of her mother's first
xxii Intyoduction.
husband, or whether it were the name of her own husband, is doubt-
ful, though from the words just quoted I rather incline to this second
supposition, and that the husband was not a man of much means.
With regard to what I have said as to the mother's possession of pro-
perty, it has been suggested to me by one of good judgment, and a
solicitor, that Reynold's expression as to not dying worth a groat was
merely an excuse for leaving the bulk of his property to his wife ; as
also that these concluding words of the will, and the resistance of pro-
bate to it made by Elizabeth, his daughter by his first wife, indicate
the existence of family differences, probably attributable to this second
marriage having been entered into with one of a social rank inferior
to his own. I cannot, however, deduce this latter supposition from
anything we know, neither can I thus interpret the last words of his
will, nor believe him guilty of such a perversion of the truth. Read-
ing his will attentively, I think we find that Scot, with his usual fine
sense of justice, gives all the lands in "Aldington, Ruckinge, and
Sellinge", which had become his by his marriage with Alice, " to her
and to her [not to his] heires", while he only gives his lands in Rom-
ney Marsh and his lease of Brabourne Rectory to her for her life,
and then the lease at least, which had come to him "from his Cozen
Charles", to his daughter Elizabeth. Reading the last words of his
will verbatim, I think it consistent with justice to hold, that though he
may have obtained these lands in Romney Marsh through the use of
what had been his wife's former property, but was during his marriage
his own, he was entitled to leave them to his wife only for her life,
they then proceeding not, as did the others, to her heirs, but to his.
I strongly suspect, also, that his casual omission of any directions
as to whom these Romney Marsh lands were to go after her death
was the real cause of the probate of the will being resisted by his
daughter Elizabeth, so as to definitely raise this point.
Reserving all notice of his Witchcraft till I speak of it under its
bibliography, I would say that we know little more of his life. The
Rev. Jos. Hunter, in his Chorus Vattim^ states that he was "a Collector
of subsidies to Q. Elizabeth in 15..., for the county of Kent." Urged
to inquiry by this, my friend, Jas. Gairdner, Esq., kindly examined
for me the Exchequer documents in the Public Record Offices, and it
appears from them that he was collector of subsidies for the lathe of
Introduction. xxiii
Shepway in the years 28 and 29 of Elizabeth (1586-87). It may be
added that, as appears from a previous document, i^^^i in the same
class of papers, that Sir Reynold Scot and other Commissioners for the
collection in the lathe of Shepway, of the first payment of the subsidy
granted by the Parliament, 37 Henry VIII, had appointed a high
Collector. Thus we learn the mode of his appointment ; and on look-
ing through the lists we find that many such were "generosi", though
the payment was but small. For Scot, forty shillings was deducted
from the incomings ; and this not as a percentage, but as salary.
From the same documents we find that he is twice designated
"armiger", a word agreeing with his 1584 title-page, "by Reginald
Scot, Esquire", though in the editions of his Hoppe Garden his name
alone is given. This was for myself an important find; but it will
suffice here to say that it confirms Hunter's supposition that this
esquireship was due to his having been made a justice of the peace,
though as to the date it can only as yet be said that this dignity was
probably granted between 1578 and 1584.
In an Accompt of Sir Th. Heattage^ knight, Treasttrer at Warr,
in the Public Record Offices, and printed by J. Renat Scott in the
Arch. Canti.j vol. xi, p. 388, we find the following entries :
"S'- Thomas Scott knighte Collonel generall of the footemen in
Kent for his Entertainment at xiij^ iiijd pr diem for xxij dayesbegonne
the xxix'h of Julye and endinge the xix of Auguste the summe of
xiiijii xiijs iiijd."
" Reinalde Scotte Trench mayster for his Enterteinment at iiijs
pr diem, and due to him for the same tyme iiijii viijs."
" S"" Thomas Scott knighte for Thenterteynem' of Ixiij Wachemen
& Carders appointed to watche & warde at Dongenesse for xxij dayes
begonne [etc., as above] at viij the pece p'' diem xlvi'' iiij^.''
From the Muster-roll taken on the 25th Jan. 1587-8, and now in the
possession of Mr. Oliver, it appears that the county had then furnished
8,201 footmen and 711 horsemen, and that Sir Thomas was captain of
the 309 trained foot raised in the lathe of Shepway, with four hundreds
of the lathe of Scraye and Romney Marsh. Hence his office as Colonel-
General was not given him — indeed, this is shown by the Accompt —
until the men had been assembled in camp on the 29th July. In like
x.riv Introduction.
manner the Muster-roll gives Sir Jas. Hales as Captain of the
Lances ; but in the pay list Th. Scott (a son of Sir Thomas) is
Captain both of the Light Horse and Lances. With regard to
"Reinalde", who, under the name of Reginald, appears in the Muster-
roll as one of the thirteen captains over 1,499 untrained foot, Mr. J.
Renat Scott, in a note, states that he was a son of Sir Thomas Scott ;
but though sons of Sir Thomas were also captains, this assertion is a
guess, unsupported by any known evidence.
He made his will on the ) 5th September 1599, and died twenty-four
days thereafter, on the 9th October. Some say that he was either
taken ill at Smeeth or died there, probably misinterpreting the words
of his will ; some also say that he was buried there ; while some think
that he was buried by the side of and close to Sir Thomas Scott's tomb
in Brabourne church; but all these, like the supposition of Philipot in
his Kent Notes, Harl. MS. 3917, fol. 78a, that he erected that tomb,
are mere guessings, and as such we leave them.
To the few particulars thus gathered together we are obliged, with
the exception of two small points, one probable, and the other, I
think, certain, to confine ourselves. The first or probable point is,
that as his name appears five times as a witness to family business
documents between 1566 and 1594, his signature appearing in this
last year in Sir Thomas's will, he must have kept up familiar inter-
course with the latter, and was not improbably, in some measure at
least, his man of business, and possibly his steward. The second
point, which also goes to confirm this first one, as also to confirm
the belief that he was made a justice of the peace, as being a person
whose attainments, if not his position, would render him useful in
such a post, is one to which I was independently led by his writings,
and which is, I find, borne out by almost contemporary testimony.
He who in his Hoppe Garden showed such practical thought and
foresight, and in his Witchcraft such independence of thought, was
not a man, especially when married and a father, to live in dependence
on a cousin. The wording, as well as the tone of his writings, agree
with this. We find in them traces of legal study, a habit of putting
things, as it were, in a forensic form, and noteworthy and not unfrequent
references to legal axioms or dicta, quoted generally in their original
Latin. The Dedication before his Hoppe Garden, and the first before
Introduction. xxv
his Witchcraft, are to men of high legal rank, judges, in fact, to whom
he acknowledges his obligations. Referring the reader to these, and
to the ambiguous sentence in the latter commencing " Finally" (sig.
A ii), I would also give the words in the latter, where he says, A.\\
"But I protest the contrarie, and by these presents I renounce all
protection"; and in the former the legal phraseology is carried on
throughout in — "and be it also knowne to all men by these presentes
that your acceptance hereof shall not be any wyse prejudiciall unto
you, for I delyver it as an Obligation, wherein I acknowledge my selfe
to stande further bounde unto you, without that, that I meane to re-
ceyve your courtesie herein, as a release of my further duties which I
owe," A. iii. v. And in B. v. : " neither reproove me because by these
presents I give notice thereof." So also he would seem to have been an
attendant at the assizes ; and if we look to the story, told at page 5, of
Marg. Simons, we find that he was not only present at the trial, but
busied himself actively in the matter, talking to the vicar, the accuser,
about it, advertising the poor woman as to a certain accusation, he
" being desirous to heare what she could saiefor hir selfe", and inquir-
ing into the truth of her explanation by the relation of divers honest
men of that parish. In like manner, his Will is written " w* myne owne
hande" twenty-five days before his death ; and, on inquiring from a
lawyer, I find that it is drawn up in due legal form, and by one who
had had a legal training. Lastly, Thomas Ady, M.A., in A Candle in
the Dark, 1656, alias, A Perfect Discovery of Witches, 1661, a book,
like Scot's, against the reality of witchcraft, distinctly tells us, p. 87,
that Scot "was a student in the laws and learned in the Roman Laws",
the latter being exactly what such a man would be if he had turned
towards the law as a profession. These considerations appear to me
conclusive, even though it be added as an argument per contra that
his name has not been found among the rolls of the Temple, Inner
or Middle, or in those of Lincoln's or Gray's Inn.
And in taking leave of this portion of my subject, I cannot but
reiterate the obligations both the reader and the literary world gene-
rally are under to Mr. Edmund Ward Oliver. The suppositions as
to the cause of Scot's loss of his moiety of the estates of Lady Winni-
fred Rainsford — not, it is believed, a large sum — and as to his law-
studentship, based as they are on facts stated by Scot or derived from
dd
XXVI Introduction.
his writings, and those of Th. -Ady, are my own ; while in one or two
instances I have put forth opinions not quite in accord with that
gentleman's. But nearly all the biographical facts regarding Scot
himself and his marriages, in contradistinction to the supposed facts
hitherto set forth, are due to the intelligent research of Mr. Oliver,
and are not unfrequently stated in his own words.
The following table will bring into one view the pedigree of Reginald
Scot given in the previous pages :
[The 2nd] Sir William Scott,* d. 1433.=
Sir John Scott, d. 1485.=
!
I
Sir William Scott, d. 1524.=;=
Sir John Scott, d. 7 Oct. 1 533.=i=Anne, d. of Reginald Pympe.
! I I
Wm. Scott, Sir Reginald Scott, Richd. Scott.=rMary Whete-
d. i-. ^. 5 June d. 16 Dec. 1554.
1536. I
nail.
Sir Th. Scot, (i) Jane Cobbe.— Reginald Scott.=(2) Alice [Collyar.^].
d. 30 Dec. 1594. I
Elizabeth.=f=Sackville Turner.
.1
Cicely.
* It is noteworthy that, notwithstanding the memorial inscription to the first
Fir William, Reginald, or whoever was the author of the verses to Sir Thomas,
only traces the pedigree to this fourth knight after Sir Reginald. Either then
the first Sir William was then accounted somewhat mythical, or not being a
knight of fame, he was not recognised as the same with Sir William Scott,
the Chief Justice of England.
Iiitroductioji. xxvii
WILL OF RAYNOLD SCOT.
Extracted from the copy, not the orit^mal, in the Principal Ref;^istry
of the Probate, Divorce, and Admiralty Division of the High
Court of fustice.
S In the Prerogative Court of Canterbury.
In the Name of God Amen. I Raynolde Scott in the Countie of
Kent gent beinge of the Parish of Smeth Uoe make and ordaine
and w"' myne owne hande doe write this my Last will and Testament
on Saturdaye the fyfteenth of September Anno Dili a thousand fyve
hundred nyntie nyne and in the fortie one yeare of the raigne of o""
soveraigne Ladie Oueene Elizabeth Fyrst 1 bequeath my Sowle to
Almightie god and my body to be buryed as yt shall seeme good to
Alice my wiefe whome I make and ordaine to be myne onely
Executrix Item I bequeath to mysayde wief All my goods and chattells
plate housholde stuffe Juelles and Chaynes with all my leases and
goods moveable and vnmoveable savinge such as I shall by this my
Will other Wise dispose of Item I (for the trust I repose in M""-
Edwarde Hall of Ashforde and of my neighbou"^ Raynolde Keale of
Smeeth in countie aforesaide doe make them two the overseers to
this my Last will and gyve to eyther of the;;^ for theire paines and
trouble w^'' they ar like to sustaine herebye fyve poundes Item I
bequeath to S"" John Scott my lease of the banke or pond at Aldinge
Item I bequeath to my graund childe Cisley Turno^ tenne poundes
to buy her a little Chaine It^-m I gyve to my daughter in Lawe Marie
Collyar six poundes thirteene shillings foure pence to be paide unto
her within one quarter after my decease, to be bestowed in apparell
upon her selfe as she shall seeme good nether would I have her
mothers hand anie thinge the shorter towardes her in that respect
Item I give to my daughter Turno^ the Covenant that I have of my
Cozen Charles Scott touchinge the renuinge of my lease when his
grace doth renne {read renue] his lease of Braborne Rectorie pro-
vided that my meaninge is, that my said wief shall enioye the full
tearme that I nowe possesse and howsoever yt shalbe renued my
daughter shall have the only renuinge which shalbe in effecte after
the whole tearme w'=^ I holde now be expired so as by any meane
[intervening] renuinge my saide wief be not defeated of my true
meaninge towardes her Item I do bequeath to my saied wief and to
her heires for ever All my Landes Lyinge in Aldington and now in
thoccupac/on of John Pollard and all my Landes in Ruckinge in
thoccupaczbn of Diggons and all my Landes in Sellenge in the
occupac/on of Coakar All which Landes lye in the 9ayd« sayde*
Countie of Kent Item I gyve and bequeath to my said wief all my
other Landes in Rumney Marshe or els where in the said countye
* Sic, first at end of line. t Sic, to be paide is interlined above this.
xxviii Introdiution.
duringe her naturall lieff Item I doe gyve to my Servante Moyll
Smyth the some of twentie shillinges yearelie duringe his n^/z^rall Life
to be paide out of all my Landes halfe yearelie and that for defaulte
of payment yt shalbe LawfuU for him to distraine And so I ende
desyreinge the worlde to iudge the best hereof and of the consy-
deracz'ons for greate is the trouble my poore wief hath had with me,
and small is the comforte she hath receyved at my handes whome yf
I had not matched w''^ all I had not dyed worth one groate. —
Ray: Scott.
By a short notice following the copy of the will, it was proved on
the 22nd November 1599. There is also a document setting forth
that Alicia Scott, relicta, and Elizabetha Turnor, als Scott, filia
naturalis et legitima, had disputed, before certain functionaries named
regarding the will, and that probate was granted as aforesaid on the
22nd November 1599. But as the cause or subject of the dispute is
not mentioned, this, like the short notice, is not given.
ABSTRACT OF INQUIS. POST MORTEM, 18 ELIZ. P. i,
No. 84.
Ittqiiisition taken at Maidstone on the death of Lady Wytiifred
Rainsfoord, 30 March, 18 Eliz. [1575-6].
She was seised of the Manors of Nettlested and Hikes with
appurtenances in E. and W. Peckham, Brenchley, W. Barmling,
Merewood, Marden ; also of the Manor of Pympe with appurtenances
in Yaulding, Marden, and Brenchley. Also various other lands,
some of which, called Stockenbury, Motelands, and Souchefields, are
in Brenchley.
She died 17 Oct. last, at Chelmsford in Essex.
Th. Scott, kt., is her next heir, viz., son and heir of Reginalde
Scotte, kt., Sonne and heir of Anne Scotte, wife of John Scotte, kt.,
daughter and heir of Reginald Pympe, brother of John Pympe,
father of said Lady Winifred.
Thomas Scotte, kt., Charles Scott, Henry Scotte, George Scotte,
and William Scotte [brothers of the tirst-named Thomas Scotte, kt.],
and Reginald Scotte, are coheirs of the lands held in gavelkind. One
moiety thereof descends to Thomas, Charles, etc. [as named above],
sons and coheirs of Reginalde Scotte, kt., son and heir of Anne
Scotte ; and the other moiety to Reginald, son and heir of Richard
Scotte, junior, son of the said Anne.
Introduction. xxix
Thomas miles is 39 et amplius, Charles 34 [etc.], Henry 32 [etc.],
George 30 [etc.], William 22 [etc.], and Reginald 38 years of age et
amplius.
The exact words regarding the co-heirs are: " descendebant et do
jure descendere debent prasfato Thomae Scotte militi, Carolo Scott,
Henrico Scotte, Georgio Scotte et Will'o Scotte, fratribus dicti
Thomje Scotte militis et Reginaldo Scotte, consanguineo pra;dicti
Thomae Scotte militis, ut consanguineis et coheredibus prasdictae
dominae Winifridae eo quod praedictas terras .... ultimo recitata
sunt de natura de gavelkind." This disproves the assertion of Mr. J.
Renat Scott in Arch. Cant., xi, 388, and repeated in his genealogy of
the Scott family, that the Reginald Scott mentioned in the former as
receiving pay among those appointed in 1587-8 was "a son of Sir
Thomas".
ABSTRACT OF INQUIS. P.M., 45 ELIZ., pars, i. No. 71.
Inquisition taken at Maidstone., 2 Dec. [1602], after the death oj
Reginald Scot, generosus.
He was seised of a tenement and 20 acres of land called Grayne-
courtte, held of Th. Scott, Esq., as of his manor of Brabourne, a
tenement called Essex, and 20 acres of land in two parcels in Ailing-
ton [Aldington], held of Edw. Hall, as of his manor of Pawlson.
One parcel of land called Haythorne field, containing 20 acres in
Bonington, held of the Queen in capite, and a tenement and one
parcel of land lying in Barefield, containing two acres in Brabourne,
tenure unknown, and one acre in Brabourne and 5 acres in Brabourne,
and two parcels in Smeeth, and 30 acres of marsh called Gatesleaf,
in Newchurch, held of Martin Barneham, Esq., as of his manor of
Bylsyngton.
He died 9 Oct., 41 Eliz. [1599], at Smeeth. .
Elizabeth, wife of Sackville Turner, gent., is his daughter and next
heir, and was 28 years of age and more at his death.
Alice, his widow, has received the rents since his death.
[Elizabeth was the next heir to his own property, but that which
was his own through his wife Alice, he specially devised " to her and
to her heirs".]
ji'A'.r Introduction.
Tlie Cause and History of the Work. — That is, what induced Scot
to write it, and why did he set it forth as he did ? inquiries which in-
volve, among other matters, a short notice of the position then and
previously held by witchcraft in England. His Hoppe-g'arden shows
him to us as a man of intelligence, foresighted and reflective of thought,
and desirous of improving the state of his country and countrymen.
It shows him also as one who could not only seize a thought and
commend it to others, but as one who had perseveringly put his idea
into practice, found it feasible, and then so learnt the processes neces-
sary for growing the plant, and preparing its catkins and storing them
for use, that a priori one would suppose that he had done what he did
not, namely, visited Holland and learnt the processes on the spot.
The same qualities are seen in his Witchcraft, as is also his indepen-
dence of thought. No sooner had his suspicions been aroused than he
proceeded, as shown by the work and its references, to investigate the
matter thoroughly and perseveringly. To this also he was encouraged,
or rather led, by yet other two qualities, his straightforwardness or
honesty of purpose, and his compassion, for these taught him that he
was engaged in a righteous work, that of rescuing feeble and ignorant,
though it may be too pretentious and shrewish, old women from false
charges and a violent death, and in a noble work in endeavouring to
stem the torrent of superstition and cruelty which was then beginning
to overflow the land.
Nor was this the result in any way of a mind sceptically inclined.
His book shows that he accepted the opinions of his day, unless he
had been led to inquire into them, and either re-receive them as
facts or discard them. Led doubtless by his academic training, it is
abundantly clear that he had inquired into the grounds of his belief
in the Established Church, and into the additions that had been made
to its faith in the course of illiterate ages by the Popish Church. He
had read Plotina, who taught him that the so-called vicars of Christ
and his vice-gerents on earth were often devils incarnate and stan-
dard-bearers of vice, and that the system which did now and again
produce a St. Francis d'Assis — all reverence to his name — produced
also the congeners of Loyola, and Loyola himself, whose followers,
while assuming to themselves the holy name of Socii Jesu, made that
name famous and infamous, and their tenets execrated throughout the
Introduction. xxxi
civilised world. But he accepted with some doubting, having, as he
thought, great authority for it and no means of investigation, the story
of the Remora ; and accepted without doubtmg the beliefs that the bone
of a carp's head, and none other, staunched blood, the value of the
unicorn's horn, and the like, and — notwithstanding his disbelief in
astrology— that seed-time and springing were governed by the waxing
and waning of the moon. He also believed that precious stones
owed their origin to the influences of the heavenly bodies; and besides
his credulous beliefs as to certain waters, narrated at the commence-
ment, he in the next chapter gives the absurdly wonderful virtues of
these stones, some, as he says, believed in by him, " though many
things most false are added".
How then came he to inquire into and write so strongly against
witchcraft .-' Before the time of the eighth Henry, sorcerers were dealt
with by the ecclesiastical law, which punished them as heretics.
Moreover, their supposed offences against the person seem, chiefly at
least, to have been taken notice of when they were supposed to inter-
fere with high or state matters or persons, as in the cases of Joan of
Arc or Dame Eleanor Cobham. But in Henry's time, probably
through the extension of continental ideas, aided, it may be, by a
desire to restrain the ecclesiastical power, c. 8 of the thirty-third year
of his reign was passed. By this it was enacted, that witches, etc.,
who destroyed their neighbours, and made pictures [images] of them
for magical purposes, or for the same purposes made crowns, swords,
and the like, or pulled down crosses, or declared where things lost or
stolen were become, should suffer death and loss of lands and goods,
as felons, and lose the privileges of clergy and sanctuary. Afterwards,
by I Edw. I, c. 12, this and other offences first made felonies in
Henry's time were no longer to be accounted such. Thirdly, in the
fifth year of Elizabeth, Parliament, by its twelfth chapter, enacted,
that whereas many have practised sorceries to the destruction of
people and their goods, those that cause death shall suffer as was de-
clared by 33 Henry VIII, c. 8, except that their wives and heirs shall
not have their rights affected by such attainder. But that when a
person was only injured, or their goods or cattle destroyed, the
offenders should for the first offence suffer a years imprisonment, and
once a cjuarter be exposed in the pillory in a market town for six
xxxii Introduction.
hours, and there confess their offences ; and for the second offence
suffer death as felons, with the exceptions before rehearsed. While
any who seek treasure, or would bring about unlawful love, or hurt any-
one in his body or goods, should for a first offence be imprisoned and
suffer as before, and for a second be imprisoned for life and forfeit
his goods and cattle. This, so far as humanity is concerned, is a
distinct advance on Henry's enactment, though an apparent going
back from that of Edward. Perhaps, as before, it arose from a desire
to remove the offences from the jurisdiction of the ecclesiastical law,
which would have burnt them, nor, as evidenced by its little results,
does it seem to have been made through any mania or scare in the
matter. This came on later, when, as we are told by Brian Darcie
in 1582, at what time, under pie-crust promises of favour, he was
endeavouring to get women to confess, and then be hanged, — " there
is a man of great learning and knowledge come over lately into our
Queenes Majestie, which hath advertised her what a companie and
numbers of Witches be within Englande : whereupon I and other of
her Justices have received Commission for the apprehending of as
many as are within these limites." Alas, this man of great learning
and knowledge seems to have been none other than that otherwise
light of the English Church, the great, good, and pious Bishop Jewel,
who, having returned from a forced residence abroad, was speedily
promoted by her Majesty, and in a sermon preached before her, in
1572, brought in the subject as follows: —
" Heere perhaps some man will replie, that witches, and conjurers
often times chase away one Divell by the meane of another. Possible
it is so ; but that is wrought, not by power, but by Collusion of the
Divels. For one Divell, the better to attaine his purpose, will give
place, and make as though he stood in awe of another Divell. And
by the way to touch but a word or two of this matter for that the
horrible using of your poore subjects inforceth thereunto. It may
please your Grace to understand, that this kind of people, I meenes
witches and sorcerers, within these few last yeeres, are marvellously
increased within this your Grace's realme. These eies have scene
most evident and manifest marks of their wickednesse. Your Grace's
subjects pine away even unto the death, their collour fadeth, their
flesh rotteth, their speech is benummed, their senses are bereft."
Introduction. xxxiii
" Wherefore, j^our poore subjects most humble petition unto your
Highnesse, is, that the lawes touching such malefactours, may be put
in due execution. For the shole of them is great, their doings hor-
rible, their malice intollerable, the examples most miserable. And I
pray God, they never practise further, then upon the subject. But
this only by the way, these be the scholers of Beelzebub the chief
captaine of the Divels.''
The plantings of the Queen in the commissions of her Justices thus
instigated and encouraged, produced an abundant crop. According
to the Dedications of Scot, Sir Roger Manwood, Lord Chief Baron of
the Exchequer, had had " in these causes such experience", A ii. v.,
while Sir Thomas Scot, as Justice of the Peace, had also had "manie
poore old women convented before him for .... witchcraft", A. vi.
Various booklets also, presently to be spoken of more at large, excited
still more the imaginations of a credulous people, and it had been
supposed, before Scot wrote, as will be seen on p. 473, and in my note
on that page, that the Queen's person had been aimed at in that way.
It thus appears that though Scot may have been brought up in a
traditional but little-regarded belief in witchcraft, he, when he was at
least thirty-four, was not only unprepared, but startled, to witness and
take part in this new departure from justice and mercy. Witchcraft,
chiefly looked on as useful in discovermg things lost, or in bringing a
wished-for sweetheart to return the love of the seeker, or in curing
ailments simple or grievous, became feared, reviled, and sought out:
sought out by Commission of the Queen, sought out by the people as
a great and fearful evil rapidly overspreading the land, and able and
willing, like the Plague and Black Death, to count its victims by
thousands, and from the cottage to the throne itself He, a man both
intelligent and compassionate, sees poor, old, decrepit creatures eking
out a miserable livelihood by begging an occasional dole from their
better off neighbours ; ill-tempered by age and condition, and there-
fore abusive when refused such dole, or on slighter causes, sometimes
perhaps through old knowledge or superstition, but probably more
often for the sake of gain, pretending to be wise above what is known ;
he sees these accused of selling their souls for the sake of such a
position in the world, he hears them accused sometimes of foul, more
frequently of unlikely, crimes and acts, nay, such as an unprejudiced
e c
xxxiv Introduction.
common sense must laugh at, while the evidence is nearly always so
faulty that, were the accusation a different one, it would be at once
turned inside out and thrown aside. Unfortunately, too, some of
these old women being more or less mad, and others driven through
fear on the one hand, or through promised favour on the other,
confess themselves capable of doing these things, though any man of
sense and observation could detect their state or motives. Luckily,
too, he had had close to him, and in his wife's family, the known and
talked-of imposture of the Holy Maid of Kent ; and in his own time
and close to his own door, the case of the Pythonist of Westwell, at
first carried out triumphantly, and then, on her own confession and
her re-acted acts, branded as an impostor, like the Holy Maid. The
Dutchman, too, at Maidstone, after being set forth as a worker of
miracles and an exorcist, was found to be a rogue; and "manie other
such miracles had beene latelie printed, whereof diverse had beene
bewraied." He had taken part also — apparently as one engaged for
the defence — in that piece of folly called the trial of Margaret Simons,
and knew the history of Ade Davie, and of her restoration to sanity
without exorcism, hanging, or burning.
Is it not natural that his suspicions, and more than suspicions,
should have been aroused, and that he should have been thus led
to take up the whole subject seriously.'' One who had given himself
up, as Wood says, to reading and thought as well as to healthy and
useful exercise, must have sought for and obtained books on either
side of the subject, and in especial the known book of Wier ; and
thoughtful reading of these, and meditation must have led him to
extend his views, and gather them into a harmonious and consistent
whole. Meanwhile, however, the bloodthirsty superstition daily in-
creased, and there were published first, the mad book or books of
Richard Gallis — spoken of in pp. 132-3 — of the witches at Windsor,
now, I believe, unfortunately lost, where, among other things, he
narrates how, at a Sabbath meeting, he had a hand-to-hand encounter
with the devil, and wounded him so sore that he stank of brimstone;
and in 1582, there took place the wholesale condemnation of the poor
old women of St. Osees, thirteen I believe of whom were hanged.
There had been no such condemnation before in England. It is not
unlikely that he himself witnessed their condemnation — see pp. xxv-vi.
Introditction. xxxv
So unusual was it, that — as I cannot but believe on other evidence, as
stated in my noting on Macbeth — a ballad was written on it, which
became very commonly known, and was remembered as late as 1606.
This same unusual breadth of punishment also created so much
attention that Justice Brian Darcie thought it worth while to set forth
in print, not the trial, but the depositions taken before him, and thus
inform a too ignorant public that he and he alone was the primary
cause of such a purification.
These facts, and especially this last, aroused, I believe, Scot's
compassion and indignation, and made both find vent in printed
words. And besides these likelihoods, including that of date, there
are two at first sight seemingly contradictory facts, which made them-
selves manifest to me when I first carefully read the book, and before
I had formed any opinion on their causes, and which are on this view
reconciled. These facts are, that while the plan which he has adopted,
and his facts and conclusions, seem to have been deliberately sought
out, thought over, and canvassed, there are evidences throughout of
a feverous haste of composition, such feverous haste as the above
spoken of emotions would excite in a man like Scot, who had wit-
nessed so horrible and so bloody a perversion of justice. The proof
of the first fact I leave to be observed by the intelligent reader ; but
while the second must also be observed by him, it is needful, to the
full exposition of my argument, that I should collect in one view most
at least of the details. This haste is evidenced in some of his cor-
rected errata, but more in those that he did not correct. Thus we have,
on p. 174, a curious slip, by which Pharaoh becomes a Persian, and
Nebuchadnezzar takes Pharaoh's place as an Egyptian king, for other
parts of the book prove conclusively that this was an unintentional
lapsus, and one a second time overlooked when the book was re-read
before the title-page and the preliminary leaves were set up. Similar
are his errors as to Haias and Sedaias, for at one time he speaks of
Rabbi Sedaias Haias, repeating it also at the last when he gives his
" forren authors" consulted, and between these speaks of them as two
persons, as they were. More especially would I call attention to his
blunders as to Argerius Ferrerius. He quotes him — yet he is always
Ferr^rius — five times in his text, twice in his table of contents, and
once in his "authors used". So in his translation from him, the "s" of
xxxvi Introduction.
" verbis" being indistinct in some copies, he read the word as "verbi",
and thereby translated the sentence into such unmistakable non-
sense that this alone should have shown him his error. So, also, we
have the senseless, because careless, rendering of the sword in hand
passage, p. 257 ; and with these may be classed his adoption of
T. R.'s curious mistranslations from Wier's Pseudotnonarchia, or from
another copy of the Etnpto. Saloinonis, for a moment's consideration
would have shown him their absurdity, and led him to turn to Wier.
In p. 19 also, we find "infants" where, as stated in my note, all the
editions of the Mai. Malef. in the British Museum have " infames";
and this, though a slip of memory, betokens, when taken with the rest,
overhaste. These slips, in an ordinary writer, would lead to another
conclusion, but not in this case, where we have evidence of both
ordinary and recondite knowledge, of conclusions tried by actual
experiment, of a quick and intelligent perception, and of what may
be called, in a good sense, a ready and acute subtlety in refuting or
retorting allegations or objections.
Our author's indebtedness to Cornelius Agrippa and to Wier has,
in a great measure, been anticipated in what has been said; but a few
words may here be added. Casually coming across their books when he
became a reader of out-of-the-way works, he did not become a follower
of theirs, and then write a book, as the disciples of Pythagoras wrote
books to expound and hand down the doctrines of their master. Wier
had written a book against witchcraft, and a clear and comprehensive
book. But while Scot certainly followed Wier in point of time, and
as certainly was much indebted to him for the perfecting of his book,
yet, as 1 have said, Scot seems to have taken up his belief against
the reality of witchcraft from what he in his own experience had
witnessed ; and my view, that he was then led to read Wier and
Cornelius Agrippa, and the writers on the other side, seems to me con-
firmed by what we find as to his indebtedness to Wier. The " Not'
ings on Wier" show that, while he copied him in some other instances,
he borrowed from him mainly a long list of illustrations, some of which
even he may have drawn independently from the same sources as did
Wier.
Bibliography. — We do not find an entry of Scot's Hoppe-garden
in the Stationers' Registers, because the entries about 1574 are want'
Introduction. xxxvii
ing. But why do we not find so large and important a book as the
Witchcraft of 1584 so entered, the writer being of a family of no mean
repute, and the head of his house, Sir Th. Scot, being in those days
a man of some mark ? The answer, after what has been said, is
simple. He upheld and defended a heresy, the existence and dia-
bolical powers and practices of witches being believed in and guarded
against, by the Queen, the bishops, and the people. Hence the reply
of the Stationers' Company would most certainly have been — the same
as in more trifling cases — " provided he shall get the bishop of Lon-
don his alowance to yt", words which, under the circumstances,
would have been a refusal, and a refusal which, had any steps been
taken against him after its publication, would have told against him.
Hence he resolved to print it, taking all the blame and responsibility
on his own shoulders, no stationer's name being connected with it,
and the name of the printer appearing only at the end of the book,
without date or place of address — "Imprinted at London by | IVilliam
Brome." And here, by the way, it may be mentioned that though
called in catalogues a quarto, its signatures are in eights. As
before stated, both Thomas Ady and Anthony a Wood tell us that
it "did for a time make great impressions on the Magistracy
and Clergy", and that it did so generally is shown by the appear-
ance of Webster's, Ady's, and other books on the same side, and
those of Gifford, Perkins, and others, on the other, including King
James, who, in 1597, issued his DcEinonologie specially against it.
Whether Elizabeth or the authorities under her took any notice of it
is doubtful, for, as I have said, he was still an Esquire in 1587 ; and
the last words of his will, "for greate is the trouble my poor wief hath
had with me, and small is the comforte she hath receyved at my
hands", and his designation of himself as " gent.", point leather to a
voluntary surrender of his office, through weakness and ill-health,
than td a dismissal.
But zeal for the truth, as he believed it, combined with his fears for
himself, for he believed that he had been the object of witchcraft and
of the machinations of the evil powers more than once, though
luckily in vain, led the royal author on the other side to cause Scot's
book to be burned by the common hangman ; and, as is also said by
Cole, not one copy alone, as significant of its character, and of its
xxxviii Introduction.
being a liber prohibitiis in the eyes of this Protestant Pope, but as
many as could be laid hands upon. While, too, I have as yet found
no direct proof of this latter statement, it is perhaps in some degree
confirmatory of it, that no copies of the book exist in the library of
St. Paul's Cathedral, nor in that of Lambeth Palace, nor in that of
Sion College. To the same cause is most likely due the exceedingly
neat copy of various chapters, and parts of chapters, contained in the
Sloane MS., flF. 2189, in the British Museum, its date according to
the experts there being circa 1620. At one time I had suspected that
these extracts had been made with the intent of writing a book either
for or against the truth of witchcraft ; but the methodical neatness
of all but the first two or three pages, the manner in which the typo-
graphical form of the book is followed, the consecutive, though
broken manner, in which the extracts follow one another, the absence
of any word or any sign of remark or comment throughout, now cause
me to hold that it was a copy made by or for one who took such por-
tions as he wished from a book otherwise inaccessible.
Turning back to this burning, I would say also that I have not
come across any English contemporary, or even early statement as
to it, much less as to its date. Perhaps, however, without much
fear of error, we may suppose it to have been done immediately after
the Act against witches, passed in the first year of James's reign. By it
the Act 5 Eliz. was repealed, and any conjuration, etc., of an evil
spirit was made a crime punishable by death as a felon, the culprit
losing all benefit of clergy and sanctuary. The finding of treasure by
magical means, provoking to unlawful love, or destroymg of cattle,
was for the first offence to bring with it imprisonment for one year,
standing in the pillory once a quarter for six hours, and confessing his
crime, as in the Act repealed; and for the second offence death as a
felon, though the dowry and the heirship were not attainted. This Act
itself shows how strong were James's convictions in the matter, as
does the publication in London of his DcBinonologie in the same year,
it being entered on the Stationers' Registers on the 3rd April 1603.
Scot's book was therefore against James's belief, and the esteem in
which it was held against his own powers as a reasoner and author.
While, however, so far as I can find, we owe the knowledge of this
burning to a German source, its extreme likelihood is corroborated by
IntrodtLction. xxxix
what I have said, that James's belief in witchcraft was with him an
undoubted Article of Faith, and by the fact that various books,
known and unknown, were at different times publicly burnt during
his reign, though no official records of these burnings have been
preserved.
Cole, as quoted in Bliss's edition of the Athen. Oxon.^ gives the
account as made by Thomasius de crimine magise, a book which I
believe does not exist. There is a Thesis inaugaralis de crimine
magias submitted in 1701 by Johan Reiche to the Regia Academia
Fredericiana . . . praeside D. Christiano Thomasio. But Reiche
refers to an earlier writer — " Gisberti Voetii | Theologian in Acad.
Ultrajectina Professoris | Selectarum | Disputationum | Theologi-
carum, | Pars Tertia. | . . . . | Ultrajecti, | Ex Officina Johannis a
Waesberge, | Anno CID ID C Lix, | " which says, p. 564 :
". . . . Reginaldus Scot nobilis Anglijs magise crimen aperte negavit,
& ex professo oppugnavit, omnes ejus mirabiles effectus aut ad melan-
coliam, aliosve naturales morbos, aut ad artem, industriam, & agili-
tatem hominum figmentis &praestigiis suis illudentium, aut ad stolidas
imaginationes, dictorum magorum, aut ad vanas nugas & fictiones
eorundem magorum referens. Ejus liber tit. Discoverie of With-
craft \sic'\ in Anglia combustus est ; quern nominatim etiam per-
stringit Sereniss. Magnje Briantniae {sic'\ Rexfacobiis in Dcemojiolooia,
eumque tangit difFusissimce eruditionis T\\e,o\og\i?,fohannesRaynoldi(S,
in cens. lib. Apocryph. torn. 2prcBlect.i6(). In eundem, sed innominatum
calamum strinxit eximius & subacti judicii Theologus, Guilelm. Per-
kinsjis in traciatu de Bascanologia. Pars libri istius Regi^ialdi Scot
elenctica (nam reliqua in editione Anglicana conjurationes continebat,)
in Belgicum idioma translata est, ante annos aliquot Lugd. Batav.
per Thomam Basson : ex illius libri lectione, seu fonte perenni, non
pauci ab illo tempore docti & indocti in Belgio fiuctuare, & de Magia
ff/ceajTiKt^eii/ ac \tj3epTivi^eiv, (ut Libertinis & Semilibertinis infesta
est patria nostra) quin eo ignorantiae saspe prolabi, ut non inique illis
applicari potuerit, quod Sereniss. Rex Jacobus in DcBmonologid sub-
dito suo Reginaldo Scot : esse qitasi novos SaddticcEOS : cum omnes
diabolorum operationes & apparitiones suaviter exibilant: tanquam
anicularum, aut superstitionis meticulosae phantasmata ac sabellas.
Sunt & alii, sed pessimi magije patroni, qui ad Deum & divina charis-
xl Introduction.
mata seu gratias gratis datas, aut ad angelos bonos, operationes
magicas referunt."
Dr. W. N. du Rieu, Librarian of the University of Leyden, kindly
informs me, that a translation into Dutch, "omitting some formulae
of malediction and other matters which would more interest English
readers," was made and edited by Th. Basson, an English stationer
living at Leyden in i2mo in 1609. It was undertaken at the instiga-
tion of the professors of law and history, and its dedication, dated
loth January 1609, was to the Curators of the University, and to the
burgomasters of Leyden. A second and corrected edition, published
by his son, G. Basson, was also printed at Leyden in 1637, though the
dedication is dated 8th May 1637, Amsterdam.
Though in various of the notes the passages have been spoken of,
yet to call attention to the matter, and in the hope that others may be
more successful, I would add that I have not discovered the principle
on which he went, nor his authorities, for his Scripture readings. In
his Latin quotations he generally quotes the Vulgate, twice or thrice
Beza, or Beza varied, while at other times he goes by some other
translation, or possibly makes it himself. So his long English
quotation, p. 284, is not taken from Wycliffe's, Tyndale's, Cranmer's,
Coverdale's, Matthews', or from the Genevan, Bishops', or Rheims
versions, though more like the Genevan, while, curiously enough, it
precedes the one of 161 1 by one or two verbal coincidences. Hence, I
believe that he varied the Genevan version according to his own views
and taste, and am the more inclined to this in that the passage is not
in Italics, the then type and mark of quotations, but in Romans.
Notwithstanding, however, the decree that had gone forth, and,
notwithstanding the strange Sadducean assertion, not argument, set
forth by James, and followed by John Rainolds, D.D., in his work on
the Apocrypha {iom. ii, 1032), and by Gisbert Voet, the book's inherent
excellency, as reported by Ady, and as evidenced by the notices of it
in the various books on either side that afterwards came forth, and in
part, perhaps, through that decree itself, called for its reproduction ;
and in 165 1 it was issued with a new title-page, though naturally it
was again not entered on the Stationers' Registers. This time it was
really — as evidenced by the signatures — a quarto. The text was one
and the same with that printed off by Richard Cotes ; but there were
Introduction. xli
three issues, and three slightly different title-pages. The first bears —
LONDON I Printed by Richard Cotes. 165 1. The second has —
Printed by R. C. and are to be sold by Giles Calvert, dwelling at the
\ Black Spread-Eagle at the IVest-end 0/ Fa.u\s. 1651. And except
for these final words, separated on both title-pages by a line from the
rest, both are word for word, and even to the misprint " superstions"
identical. The explanation, in all probability, if not certainty, being
that my "first" one was the first issue, when the publisher thought it
more prudent to withhold his name ; the other, a second issue of
copies still called for, when, finding no ill results, he had become bolder.
The third has below the line spoken of : London \ Printed by E. [not
R.] Cotes and are to be sold by Thomas Williams at the ] Bible in
Little Britain 1654. In this "Scots" is printed without the apos-
trophe, "men", "women", and "children", as also "treatise", have
capital initials ; on both occasions it has " Devils", not " Divels"; and
the last line but one above the dividing line ends " De-" not "Divels",
and "superstions" is rightly printed "superstitions". These variations
in the title-page, and the exact conformity of the text as to the various
peculiarities of the letters, words, and sizes of the punctuation, show
that Williams had come into possession of Calvert's remainder, or of
his set-up type, and had issued these sheets, prefixing a new title-page
of his own, printed by E. Cotes.
There is not the slightest evidence of a copy of the 1584 edition
having been prepared for the press, beyond the new title-page, and
on two occasions the translation of Latin, that Scot had not — as he
had done in similar instances — translated. The Latin-named in-
gredients on p. 184 are Englished, and I have thus been enabled to
give them in my notings with the more probability that they are
correct. The second instance is, as stated in my margin, on p. 416.
Two or three press errors are corrected, one of them not a certain
emendation, and all within the competency of an ordinary compositor
or reader ; but no others, not even that of "increase" for "incense",
p. 446, while fresh errors, indicative of a careless "reader", are
made.
What has been thus said as to the character of this second reprint,
goes to prove that it was a publisher's venture based upon the demand
fur the book, and, therefore, for gain, and one wliich he carried out spite
//
xlii Introduction.
of its having been burnt, and placed among the "prohibited books".
In like manner, and for the like purpose, and as before, without entry
in the Stationers' Registers, there was brought out the third, and so-
called folio edition of 1665, though the sheets are in sixes. All but
the title-page, which, curiously enough, was again re-written, though
still bearing, like the second, the words, "By Reginald Scot Esquire";
it is a careless reprint of that second, with all its errors, and new
ones superadded. But as a novelty and inducement to buy, nine
chapters, commencing the fifteenth book, and a second book of the
" Discourse on Devils and Spirits", were added by an anonymous
author. Who this anonymity was, I have uselessly spent some little
time in inquiring, time that might have been better employed, even had
I found him. But it goes to prove that these additions were merely
made for novelty's sake, and its glamour and gain, in that the writer
was a believer in, and not improbably, from his minute directions, as
well as from his reticence, a practiser of witchcraft, or of what he
thought to be witchcraft. He also, and I give this as one possible
clue, was a strong believer in the perishable Astral spirit of a man, as
well as of Astral spirits in general, and much of his "Discourse" is
taken up with remarks on these.
I may here add, as showing the carelessness with which these
second and third editions were edited, a note of the errata marked in
the first and not corrected in them.
75, 21. "We," so the second; in the third the (,) is rightly placed
after " years". A correction that could have been made by the least
intelligent of " readers".
168,31. " Earth n'rti^ firmament.'' Not corrected.
247,29. " Write «(7W it." Not corrected.
269, 16. " If there be masses delete \L" Retained, but the second
attempts to correct by inserting "no" before "masses'', and the third
follows suit, though it is as nonsensical as before.
463,16. " Their business r^rt^/ that business." Not corrected.
Beyond these, the limited edition now printed is the only other
known to me. As stated in the preface, it is a reprint of the first
edition, with some slight alterations in the lettering, but not in the
spelling. Besides the few errata that have been found and recorded,
the small heading on its left hand pages up to p. 24 is "Ch.ip. — ".
Introductio7i. xliii
like that on the right hand, instead of being " i or 2 Booke". So
also in the earlier pages, the marginal references, though correct, are
not printed line for line with the original. The pictorial initial
letters of the first chapter of each book occupy in the original almost
a third of the page. The first word of a chapter has only its first two
letters— ^including its pictorial letter — in capitals, but the remainder,
as well as the rest of the first line, is in larger type than the rest. The
original bemg also in black letter was enabled to use both Romans
and Italics as variants, whereas the reprint could only use Italics.
The rule of the original is, however, in general very simple. " The
— Chapter", the contents of the chapter and proper names are in
Romans; "The — Booke" and quotations in Italics; the translations
of quotations in Romans. Wherever there can be any doubt the type
of the original is marked in the margin, as are occasional uses by the
author of [ ] to distinguish them from the editor's use of the same.
It may be added that " The — Chapter", and the contents of the
chapter, have been transposed. The V like arrangement of the lines
at the end of a chapter have not been followed, but been imitated
according to the spirit in which they were employed ; for, after an
investigation made for the purpose, it was found that they do not
indicate a division of the text or matter, but were simply compositors'
devices to fill up a page when that page either ended a book, or when
its blank space did not allow of the commencement of a new chapter.
Similarly, on one page, a (" . •) was added to complete the page. And,
in like manner, if there was still space at the end of a book, an en-
graving was inserted. I would add that all the page references that
I make are to the pages of the 1584 edition.
I had collected for an appendix various grammatical peculiarities
of the age; but they increased the number of pages, and therefore the
price of the book, without, as seemed to me, sufficient cause, more
especially as the reader can readily consult Dr. Abbot'i' Shakesperian
Grammar, as well as notices in other books. One point, however,
ought to be attended to. Though an educated and University man,
accustomed to Latin and Greek, he, like all of his time, followed the
then frequent habit of using singular verbs after plural nominatives
not immediately preceding them. A close examination of these, both
in Scot and Greene, another literate and Utriusque Academia; in
xliv Introduction.
Artibus Magister ; and one notable one in Ben Jonson, who elsewhere,
so far as I know, avoids this error ; as well as those in Shakespeare
and others, have shown me that they cannot be explained as is sought
in Dr. Abbot's Shakesperian Gra/ninar, § 333, where the form 6f the
verb is held to be a remnant of the northern early English third person
plural in "s". The instances alone of the auxiliary verbs so used set this
theory aside, and show that the custom was due to carelessness, habit,
the remoteness or after position of the true nominatives, and to the
nearness of another word, sometimes even to a transposed objective ;
or of a "that" or " which" that had the look of a singular, or in the
case of a double nominative, to both words being considered as im-
plying one thought, as indeed they often did, being merely synonyms.
Our Elizabethan ancestors would have said : " Pity and compassion
moves me," because they held pity and compassion were one and
the same ; and the habit of using Saxon and Latin, or other syn-
onyms, led them to use the same construction when the meanings
were but allied. This seems to me the more likely explanation : but
the reader may prefer this — that our ancestors took the phrase to
be elliptical, and that the verb really employed after both substantives
was to be understood after the first and before the " and".
Contemporary Notices of Scot. — Of strictly contemporary notices, I
know of but two. In Nash's Four Letters Confuted^ I593) he asks,
ed. Grosart, ii, 252 : " How is the Supplication a diabolicall Discourse,
otherwise than as it intreats of the diverse natures and properties of
Divels and spirits ? in that far fetcht sense may the famous defensa-
tive against supposed Prophecies., and the Discoverie 0/ Witchcraft be
called notorious Diabolicall discourses, as well as the Supplication.,
for they also intreate of the illusions and sundrie operations of spirits."
The second is in Gabriel Harvey's Pierce's Supererogation, 1593, ed.
Grosart, ii, 291 : " Scottes discoovery of Witchcraft, dismasketh
sundry egregious impostures, and in certaine principall Chapters, &
speciall passages, hitteth the nayle on the head with a witnesse: how-
soever I could have wished, [G. H. is nothing if he be not quasi-
critical and emending] he had either dealt somewhat more curteously
with Monsieur Bodine, or cofuted him somewhat more effectually."
Of course, various of the after-writers on witchcraft, whichever
side they took, either spoke of him explicitly, or alluded to him ;
Introdtution. xlv
Webster, Wagstafte, Ady, and others, on the same side as Scot, and
Meric Casaubon, Cotta, etc., ending with Glanvil on the other. But
these, the really curious in such matters may be left to search out
for themselves. Only I would like to mention John Deacon's and
John Walker's Dialogicall Discourses of ... Devils [etc.], 1601, both
because they, being clergymen, had the boldness — besides adding new
arguments of their own, and though their wording is somewhat less
decided than their own evident belief — out of three explanations of the
case of the Witch of Endor which they set before the reader, to
plainly prefer Scot's view of her ventriloquism, both naming him in
the text, and giving the reference to his page in their margin ; and
secondly, because so far as a hasty look enables one to give an
opinion, they spoke more rationally on magical and other points than
one would at that date expect. They also quote the opinion of Hip-
pocrates on magical cures, as given by Scot, p. 450, and show that
they take it, though not literally, from him, and not from Hippocrates
directly, by giving a reference to Scot in the margin. Afterwards
they published in 1603, a second large work, A sununarie\f\ answer
to John Darrell, the first work having been also suggested by the same
impostor, and his setting forth of himself as a caster out of devils.
I have said on p. xxii that the discovery of Scot's name in the Sub-
sidy Rolls for 1 586 and 1 587 with the affix of " Armiger" was for me an
important find. And now I would explain that it was so, inasmuch
as it set my mind at rest as to the oneness of the Raynold of the
Hoppe-garden with the Reginald Scot Esquire, of the Witclicraft.
Aware that Reynold and Reginald were variants of one name, used of
and by the same person, the following facts hindered me for a long
time from accepting the common belief that the Raynold and Regi-
nald of these two works were one and the same. First, the author
of the Hoppe-garden in each of his signatures to the editions of
1574-6-8, three in each, appears as Raynold. In the marriage entry, in
the pay-account of the Kent forces, in the Muster-roll, and in the Will,
it is also Raynold. But in 1584, throughout the Witchcraft, that is,
four times in all, the name appears as Reginald. Secondly, in the Will
of 1 599, in accordance with the want of any title on the title-page of the
Hoppe-garden, he describes himself as "gent", and in the Inquisitio
p. m., though he is called Reginald, the document being in Latin, he
xlvi Inti^odiLction.
is, as in his Will, "generosus". But in the title-page of the Witch-
crafty he is Reginald Scot Esquire. The finding no evidence of the
separate existence of a Raynold and a Reginald, the frequent refer-
ences to the Scriptures in the Witchcraft^ and the very frequent refer-
ences to the Proverbs and Ecclesiastes, in the "Address to the
Reader^' of the Hoppe-garden, the use in both works, as already quoted,
of certain legal phrases, and the occurrence in the prefatory part of
the Hoppe-garden of "w^ith the licour (or rather the lucre)", and
" condemne the man, or rather the mynde", a trick of language not
unfrequently repeated in the Discoverie, a trick resulting from his
love of irony, shook my doubts. But there were still, the want of any
title after the name in the Hoppe-garden^ the " gent" of the Will,
and the "generosus" of the Inquisitio, as against the "Esquire" of the
Discoverie. First, however, Hunter's suggestion, that his esquireship
was due to his having been appointed a Justice of the Peace, and then
the discovery of armiger after his name, have removed all reasonable
doubts; and to turn our belief to a positive certainty, it only remains
to discover that he was a Justice of the Peace.
Possibly the reader may now expect some pages on Scot's style
as a writer, and on his claim — his claim, yet not one made by him-
self—to be considered an English classic. But, besides that, I am
not "greatly cesthetic", and besides having expressed my opinions
in more than one place in this Introduction, I think that any reader,
with any appreciation of style, and of the manner in which an argu-
ment ought to be carried out, can come to but one conclusion. Such
belief, I may add, is strengthened by this, that most writers whom I
have consulted are of this opinion : and I would conclude with three
quotations, chiefly regarding the way in which he carried out his
argument. The Rev. Jos. Hunter, in his MS. Chorus Vatian, ch. v,
says : " In fact, I had no notion of the admirable character of this
book till I read it this September 1839. It is one of the few instances
in which a bold spirit opposes himself to the popular belief, and
seeks to throw protection over a class of the defenceless. In my
opinion, he ought to stand very prominent in any catalogue of
Persons who have been public benefactors."
" To answer his argument was wholly impossible, and though the
publication of his book did not put an end to the notion which con-
Introduction. xlvii
tinned very prevalent for a century afterwards [though we know from
Ady that it greatly checked the belief for a tune], yet it had, I have
no doubt, much to do with the silent and gradual extinction of it."
So D'Israeli, in his ^wi?«zVzVj iT/'ZzV^ra/z^r^, has these words : "A
single volume sent forth from the privacy of a retired student, by its
silent influence may mark an epoch in the history of the human
mind."
" Such a volume was The Discoverie of Witchcraft^ by Reginald
Scot, a singular work, which may justly claim the honour in this
country of opening that glorious career which is dear to humanity
and fatal to imposture."
Thirdly, Professor W. T. Gairdner, M.D. and LL.D., thus speaks,
in his address on " Insanity : Modern Views as to its Nature and
Treatment", read before the Glasgow Medico-Chirurgical Society :
" But I cannot leave it [witchcraft] . . . without expressing, more
strongly than even Mr. Lecky does, the unqualified admiration and
surprise which arise in the mind on finding that in 1584 . . . there
was at least one man in England . . . who could scan the whole field
of demonology, and all its terrible results in history, with an eye as
clear from superstition, and a judgment as sound and unwavering in
its opposition to abuses, as that of Mr. Lecky himself. There is only
one book, so far as I know, in any language, written in the sixteenth
or even the seventeenth century, that merits this praise : and it is a
book which, notwithstanding its wide human interest, its great and
solid learning, and a charming English style that makes it most
readable, even at the present day, has never been reprinted for two
hundred years, and is therefore extremely inaccessible to most
readers. Feginald Scot's Discoverie of Witchcraft . . . stands brightly
out amid the darkness of its own and the succeeding age, as a per-
fectly unique example of sagacity amounting to genius." He adds:
" Nothing, however, is more evident than that Scot, however indebted
to Wier (and both of them, probably, to Cornelius Agrippa . . . ),
was far in advance of either in the clearness of his views and the
unwavering steadiness of his leanings to the side of humanity and
justice."
Note. — The italic numerals in the side marqi/is
denote the pages of the Jirst, the ordinary numbers
those of the second edition.
The difcouerie
of witchcraft,
Wherein the lewde dealing of witches
a7id witchmongers is 7iotablie detected, the
knauerie of coniurors, the impietie of inchan-
tors, the fo Hie of foothfaiers, the impudent falf-
hood of coufenors, the infidelitie of atheifts,
the pejlilent pran:ifes of Pythonijls, the
curiofitie of figurecafters, the va-
iiitie of dreamers^ the hegger-
lie art of Alcu-
myftrie,
The abhomination of idolatrie, the hor-
rible art of poifoning, the vertue and power of
naturall magike, and all the conueiances
of Legierdemaine and higgling are deciphered:
and many other things opened, which
haue long lien hidden, howbeit
verie necefTarie to
be knowne.
Heerevnto is added a treatife vpon the
nature and fubftance of fpirits and ditiels,
&c : all latelie written
by Reginald Scot
Efquire.
I. lohn. 4, I.
Beleeue not etierie fpirit^ but trie the fpirits^ whether they are
of God ; for manie falfe prophets are gone
out into the worlds &c.
1584
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*«•
SCOTS
Difcovery of Witchcraft :
PROVING
The common opinions of Witches con-
tracting with Divels,Spirits,or Familiars; and
their power to kill, torment, and confume the bodies of
men women, and children, or other creatures by difeafes
or otherwife ; their flying in the Air, &c. To be but imaginary
Erronious conceptions and novelties ;
WHEREIN ALSO,
The lewde unchriftian practifes of Witchmongers, upon aged,
melancholy, ignorant, and fuperftious people in extorting con-
feffions, by inhumane terrors and tortures is notably detedled.
(The knavery and confederacy of Conjurors.
The impious blafphemy of Inchanters.
The impofture of Soothfayers, and Infidelity of Atheifts.
The delufion of Pythonifts, Figure-cafters, Afirologers, and va-
A i. b u. j^j^y ^j Dreamers.
I The fruitleffe beggerly art of Alchimiftry.
I The horrible art of Poifoning and all the tricks and convey-
V ances of juggling and Liegerdemain are fully deciphered.
With many Other things opened that have long lain hidden: though
very neceffary to be known for the undeceiving of Judges, Juftices,
and Juries, and for the prefervation of poor, aged, deformed, ignorant
people ; frequently taken, arraigned, condemned and executed for
Witches, when according to a right underftanding, and a good
confcience, Phyfick, Food, and neceffaries should be
adminiftred to them.
Whereunto is added, a treatife upon the nature, and fubftance of Spirits and Divels,
&c. all written and publifhed in Atmo 1584. by Regi7iald Scot, Efquire.
LONDON,
Vrmtedhy Richard Cotes. 165 1,
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******************** ^t******«-*****i^***«**/>/;^*\^**^*|*^^
Size, Fol., lO^ in. x 6 J.
THE
Difcovery of Witchcraft:
PROVING,
That the Compacts and Contrads of Witches
with Devils and all Infernal Spirits or Familiars, are but
Erroneous Novelties and Imaginary Conceptions.
Alfo difcovering, How far their power extendeth, in Killing, Tormenting,
Confuming, or Curing the bodies of Men, Women, Children, or Animals,
by Charms, Philtres, Periapts, Pentacles, Curfes, and Conjurations.
WHEREIN LIKEWISE
The Unchriftian Practices and Inhumane Dealings of
Searchers and Witch-tryers upon Aged, Melancholly, and Superftitious
people, in extorting Confeffions by Terrors and Tortures,
and in devifing falfe Marks and Symptoms, are notably Detected.
And the Knavery oijtiglers, Conjurers, Charmers, SootJifayers,Fignre^Cafters,
Dreamers, Alchymifts and Philterers', with many other things
that have long lain hidden, fully Opened and Deciphered.
ALL WHICH
Are very neceffary to be known for the undeceiving of Judges, Juftices,
and yurors, before they pafs Sentence upon Poor, Miferable and Ignorant People ;
who are frequenly Arraigned, Condemned, and Executed for Witches and Wizzards.
IN SIXTEEN BOOKS.
By Reginald Scot Efquire.
Whereunto is added
An excellent Difcourfe of the Nature and Siibftance
DEVILS and SPIRITS,
IN -TWO BOOKS:
The Fir/t by the aforefaid Author: The Second now
added in this Third Edition, as Succedaneous to the former,
and conducing to the compleating of the Whole Work :
With Nine Chapters at the beginning of the Fifteenth* Book
of the DISCO FERr.
LONDON.
Printed for A. Clark, and are to be fold by Dixy Page at the Turks-Head
in Cornhill ntz.x the Roya/l Exchange, 1665.
* [•^'''••l
To the
Lord,
especiall good
Knight, Lord
Hono7^able, mine
Sir Roger Manwood
cheefe Baron of Jiir Majesties Court
of the Eschequer.
Insomuch as I know that your Lordship is by nature
whollie inclined, and in purpose earnestly bent to releeve
the poore, and that not onlie with hospitalitie and almes,
but by diverse other devises and waies tending to their
comfort, having (as it were) framed and set your selfe to the helpe and
maintenance of their estate ; as appeareth by your charge and travell
in that behalfe. Whereas also you have a speciall care for the sup-
porting of their right, and redressing of their wrongs, as neither
despising their calamitie, nor yet forgetting their complaint, seeking
all meanes for their amendement, and for the reformation of their dis-
orders, even as a verie father to the poore. Finallie, for that I am a
poore member of that commonwelth, where your Lordship is a
principall person; I thought this my travell, in the behalfe of the poore,
the aged, and the simple, might be/ verie fitlie commended unto you :
for a weake house requireth a strong stale. In which respect I give
God thanks, that hath raised up unto me so mightieafreend for/thern
as your Lordship is, who in our lawes have such knowledge, in
government such discretion, in these causes such experience, and in
the commonwealth such authoritie; and neverthelesse vouchsafe to
descend to the consideration of these base and inferior matters, which
minister more care and trouble, than worldhe estimation.
And in somuch as your Lordship knoweth, or rather exerciseth the
office of a judge, whose part it is to heare with courtesie, and to
determine with equitie ; it cannot but be apparent unto you, that when
punishment exceedeth the fault, it is rather to be thought vengeance
than correction. In which respect I knowe you spend more time and
travell in the conversion and reformation, than in the subversion &
confusion of offenders, as being well pleased to augment your
owne private paines, to the end you may diminish their publike smart.
For in truth, that commonwealth remaineth in wofuU state, where
fetters and halters beare more swaie than mercie and due com-
passion.
Howbeit, it is naturall to unnaturall people, and peculiar unto
witchmongers, to pursue the poore, to accuse the simple, and to kill
the innocent ; supplieng in rigor and malice towards others, that
A. ii. V.
viii The Epistle.
which they themselves want in proofe and discretion, or the other in
offense or occasion. But as a cruell hart and an honest mind doo
seldome meete and feed togither in a dish ; so a discreet and mercifull
magistrate, and a happie commonwealth cannot be separated asunder.
How much then are we bound to God, who hath given us a Queene,
that of justice is not only the very perfect image & paterne ; but also
A. 2. of mercie & clemencie (under God) the meere fountaine &/ bodie it
A. iii. selfe ? In somuch as they which hunt most after bloud in/ these
dales, have least authoritie to shed it. Moreover, sith I see that in
cases where lenitie might be noisome, & punishment wholesome to
the commonwealth ; there no respect of person can move you, no
authoritie can abash you, no feare, no threts can daunt you in per-
forming the dutie of justice.
In that respect againe I find your Lordship a fit person, to judge
and looke upon this present treatise. Wherein I will bring before
you, as it were to the barre, two sorts of most arrogant and wicked
people, the first challenging to themselves, the second attributing unto
a Apoc. 4, II. others, that power which onelie apperteineth to God,'^ who onelie is
bRom. 8. ^jjg Creator of all things,'' who onelie searcheth the heart and reines,
Acts. 5. . .
Apoc. 2. who onelie " knoweth our imaginations and thoughts, who onelie"^
d Dan. 2. & openeth all secrets, who^ onelie worketh great wonders, who onelie
Ip*]'"^'-, hath power*' to raise up & cast downe ; who onelie maketh thunder,
& 136. lightning, raine, tempests, and restraineth them at his pleasure ; who
f John's. & 36 onelie 8 sendeth life and death, sicknesse & health, wealth and wo;
Sam. 12. ^j^Q neither giveth nor lendeth his^ glorie to anie creature.
1. Reg. 8. ^ °
2. Reg. 3. And therefore, that which greeveth me to the bottome of my hart,
Zach 10. 's> that these witchmongers cannot be content, to wrest out of Gods
& '4- hand his almightie power, and keepe it themselves, or leave it with a
Amos. 4. 7. o r- 7 r- 7
Ejob. I. witch: but that, when by drift of argument they are made to laie
saie. 42, 8. downe the bucklers, they yeeld them up to the divell, or at the least
praie aid of him, as though the raines of all mens lives and actions
were committed into his hand ; and that he sat at the sterne, to guide
and direct the course of the whole world, imputing unto him power
and abilitie inough to doo as great things, and as strange miracles as
ever Christ did.
A. 2. V. But the doctors of this supernaturall doctrine saie/ somtimes, that
A. iii. V. the witch doth all these things by vertue of hir/ charmes ; sometimes
that a spirituall, sometimes that a corporall divell doth accomplish it;
sometimes they saie that the divell doth but make the witch beleeve
she doth that which he himselfe hath wrought ; sometimes that the
divell seemeth to doo that by compulsion, which he doth most
willinglie. Finallie, the writers hereupon are so eloquent, and full of
varietie ; that sometimes they write that the divell dooth all this by
The Epistle. ix
Gods permission onelie ; sometimes by his licence, somtimes by his
appointment : so as (in effect and truth) not the divell, but the high
and mightie king of kings, and Lord of hosts, even God himselfe,
should this waie be made obedient and servile to obeie and performe
the will & commandement of a malicious old witch, and miraculouslie
to answere hir appetite, as well in everie trifling vanitie, as in most
horrible executions ; as the revenger of a doting old womans imagined
wrongs, to the destruction of mania innocent children, and as a
supporter of hir passions, to the undoing of manie a poore soule.
And I see not, but a witch may as well inchant, when she will ; as a
lier may lie when he list : and so should we possesse nothing, but by
a witches licence and permission.
And now forsooth it is brought to this point, that all divels, which
were woont to be spirituall, may at their pleasure become corporall,
and so shew themselves familiarlie to witches and conjurors, and to
none other, and by them onlie may be made tame, and kept in a box,
&c. So as a malicious old woman may command hir divell to plague
hir neighbor : and he is afflicted in manner and forme as she desireth.
But then commeth another witch, and she biddeth hir divell helpe,
and he healeth the same partie. So as they/ make it a kingdome A 3
divided in it selfe, and therefore I trust it will not long endure, but
will shortlie be overthrowne, according to the words of our Savior,
OniJie regnjtin in se divisitni desolabihcr, Everie king/dome divided in a. iiii.
it selfe shalbe desolate.
And although some sale that the divell is the witches instrument,
to bring hir purposes and practises to passe : yet others saie that she
is his instrument, to execute his pleasure in anie thing, and therefore
to be executed. But then (me thinks) she should be injuriouslie dealt
withall, and put to death for anothers offense : for actions are not
judged by instrumentall causes ; neither dooth the end and purpose
of that which is done, depend upon the meane instrument. Finallie,
if the witch doo it not, why should the witch die for it .'' But they saie
that witches are persuaded, and thinke, that they doo indeed those
mischeefs ; and have a will to performe that which the divell com-
mitteth : and that therefore they are worthie to die. By which reason
everie one should be executed, that wisheth evill to his neighbor, &c.
But if the will should be punished by man, according to the offense
against God, we should be driven by thousands at once to the
slaughterhouse or butcherie. For whosoever loatheth correction Proverb. 5.
shall die. And who should escape execution, if this lothsomnesse (I
saie) should extend to death by the civill lawes. Also the reward of
sinne is death. Howbeit, everie one that sinneth, is not to be put to
death by the magistrate. But (my Lord) it shalbe proved in my
b
X The Epistle.
booke, and your Lordship shall trie it to be true, as well here at home
in your native countrie, as also abrode in your severall circuits, that
(besides them that be Venifica, which are plaine poisoners) there will
be found among our witches onelie two sorts ; the one sort being such
A 3 V by imputation, as/ so thought of by others (and these are abused, and
not abusors) the other by acceptation, as being willing so to be
accompted (and these be meere cousenors.)
Instit. lib. Calvine treating of these magicians, calleth them cousenors, saieng
UemlplT' ^' that they use their juggling knacks onelie to amase or abuse the
Deut. cap. i8. people ; or else for fame : but he/ might rather have said for gaine.
mils, Pag. 5. Erastus himselfe, being a principal! writer in the behalfe of witches
A.\\\i.v. omnipotencie, is forced to confesse, that these Greeke words, /ifi7<'a,
fui^l^iarjla, (papfiaKia, are most commonlie put for illusion, false packing,
cousenage, fraud, knaverie and deceipt : and is further driven to saie,
that in ancient time, the learned were not so blockish, as not to see
that the promises of magicians and inchanters were false, and no-
thing else but knaverie, cousenage, and old wives fables ; and yet
defendeth he their flieng in the aire, their transferring of corne or
grasse from one feeld to another, &c.
But as Erastus disagreeth herein with himselfe and his freends : so
is there no agreement among anie of those writers, but onlie in
cruelties, absurdities, and impossibilities. And these (my Lord) that
fall into so manifest contradictions, and into such absurd assevera-
tions, are not of the inferior sort of witers ; neither are they all
papists, but men of such accompt, as whose names give more credit
to their cause, than their writings. In whose behalfe I am sorie, and
partlie for reverence suppresse their fondest errors and fowlest absur-
alsaie. 59, 7. dities ; dealing speciallie with them that most contend in crueltie,'^
bEccU27^5. whose feete are swift to shed bloud, striving (as ''Jesus the sonne of
c Prov. 1, 16. Sirach saith) and hasting (as ''Salomon the sonne of David saith) to
powre out the bloud of the innocent ; whose heat against these poore
d jer 2 34. wretches cannot be allaied with anie other liquor than bloud. And
eps. 139, 15. therfore I feare that ''under their wings will be found the bloud of the
A 4 soules of the poore, at that daie, when the Lord shall saie ;/ "^Depart
from me ye bloadthirstie men.
And bicause I know your Lordship will take no counsell against
innocent bloud, but rather suppresse them that seeke to embrue their
hands therein ; I have made choise to open their case unto you, and
to laie their miserable calamitie before your feete : following herein
[A. v.] the/ advise of that learned man Brentius, who saith ; .5"/ gtns admo-
in epistola nuerit magistratum, ne i/i miseras illas viulierculas scsviat, eum ego
ad Jo. Wter. arbitvor divinitus excitatiini ; that is. If anie admonish the magistrate
not to deale too hardlie with these miserable wretches, that are called
The Epistle. xi
witches, I thinke him a good instrument raised up for this purpose by-
God himselfe.
But it will perchance be said by vvitchmongers ; to wit, by such as
attribute to witches the power which apperteineth to God onelie, that
I have made choise of your Lordship to be a patrone to this my booke;
bicause I think you favour mine opinions, and by that meanes may
the more freelie publish anie error or conceipt of mine owne, which
should rather be warranted by your Lordships authoritie, than by the
word of God, or by sufficient argument. But I protest the contrarie,
and by these presents I renounce all protection, and despise all freend-
ship that might serve to helpe towards the suppressing or supplanting
of truth : knowing also that your Lordship is farre from allowing anie
injurie done unto man ; much more an enimie to them that go about
to dishonor God, or to embezill the title of his immortall glorie. But
bicause I know you to be perspicuous, and able to see downe into the
depth and bottome of causes, and are not to be carried awaie with the
vaine persuasion or superstition either of man, custome, time, or
multitude, but mooved with the authoritie of truth onlie : I crave
your countenance herein, even so farre foorth, and no further, than
the lawe of God, the lawe of nature, the lawe of this land, and the/ rule A4 v
of reason shall require. Neither doo I treat for these poore people
anie otherwise, but so, as with one hand you may sustaine the good,
and with the other suppresse the evill : wherein you shalbe thought a
father to orphans, an advocate to widowes, a guide to the blind, a
staie to the lame, a comfort & countenance to the honest, a scourge/
and terror to the wicked. lA. v. ».]
Thus farre I have beene bold to use your Lordships patience, being
offended with my selfe, that I could not in brevitie utter such matter
as I have delivered amplie: whereby (I confesse) occasion of tedious-
nes might be ministred, were it not that your great gravitie joined
with your singular constancie in reading and judging be means of
the contrarie. And I wish even with all my hart, that I could make
people conceive the substance of my writing, and not to misconstrue
anie part of my meaning. Then doubtles would I persuade my selfe,
that the companie of witchmongers, &c : being once decreased, the
number also of witches, &c : would soone be diminished. But true
be the words of the Poet,* [* Homer.]
Haudqiiaquam poteris sortirier omnia sohis,
Ndmqtie aliis divi bello poller e dederujit.
Hide saltandi arteni, voce huic cythardqtie canendi :
Rurswn alii inseruil sagax in pectore niagims
Jtipiter ingenium^ ^t'c.
Xll
The Epistle.
And therefore as doubtful! to prevaile by persuading, though I have
reason and common sense on my side ; I rest upon earnest wishing ;
namelie, to all people an absolute trust in God the creator, and not
in creatures, which is to make flesh our arme : that God may
have his due honor, which by the undutifulnes of manic
is turned into dishonor, and lesse cause of offense
and errour given by common received evill
example. And to your Lordship I wish, as
increase of honour, so continu-
ance of good health,
and happie
dales.
Your Lordships to be commanded
Reginald Scot.
The Epistle. xiii
To the right worshipfull Sir [^•^''•i ^^^
Thomas Scot Knight, Sr^c.
[Rora. and Ital. of this reversed from original.]
Ir, I see among other malefactors manie poore old women
convented before you for working of miracles, other
wise called witchcraft, and therefore I thought you also a
meet person to whom I might comend my booke. And
here I have occasion to speake of your sincere administration of justice,
and of your dexteritie, discretion, charge, and travell emploied in that
behalfe, wherof I am oculatus testis. Howbeit I had rather refer the
reader to common fame, and their owne eies and eares to be satisfiedy
than to send them to a Stationers shop, where manie times lies are
vendible, and truth contemptible. For I being of your house, of your
name, & of your bloud y my foot being under your table, my hand in
your dish, or rather in your pursse, might bee thought to flatter you in
that, wherein (I knowe) I should rather offend you than please you.
And what need I currie favour with my most assured friend .'' And if
I should onelie publish those vertues (though they be manie) which
give me speciall occasion to exhibit this my travell unto you, I should
doo as a painter, that describeth the foot of a notable personage, and
leaveth all the best features in his bodie untouched.
I therefore (at this time) doo onelie desire you to consider of my
report, concerning the evidence that is commonlie brought before you
against them. See first whether the evidence be not frivolous, &
whether the proofs brought against them be not incredible, consisting
of ghesses, presumptions, & impossibilities contrarie to reason, scrip-/
ture, and nature. See also what persons complaine upon them, A a 2
whether they be not of the basest, the unwisest, & most faithles kind
of people. Also/ may it please you to waie what accusations and [A. vi. v.]
crimes they laie to their charge, namelie : She was at my house of
late, she would have had a pot of milke, she departed in a chafe
bicause she had it not, she railed, she curssed, she mumbled and
whispered, and finallie she said she would be even with me : and
soone after my child, my cow, my sow, or my pullet died, or was
strangelie taken. Naie (if it please your Worship) I have further
proofe : I was with a wise woman, and she told me I had an ill
neighbour, & that she would come to my house yer it were long, and
so did she ; and that she had a marke above hir waste, & so had she:
and God forgive me, my stomach hath gone against hir a great while.
Hir mother before hir was counted a witch, she hath bcene beaten
xiv The Epistle.
and scratched by the face till bloud was drawne upon hir, bicause she
hath beene suspected, & afterwards some of those persons were
said to amend. These are the certeinties that I heare in their evi-
dences.
Note also how easilie they may be brought to confesse that which
they never did, nor lieth in the power of man to doo : and then see
whether I have cause to write as I doo. Further, if you shall see
that infidelitie, poperie, and manie other manifest heresies be backed
and shouldered, and their professors animated and hartened, by
yeelding to creatures such infinit power as is wrested out of Gods
hand, and attributed to witches : finallie, if you shall perceive that I
have faithfullie and trulie delivered and set downe the condition and
state of the witch, and also of the witchmonger, and have confuted
by reason and lawe, and by the word of God it selfe, all mine adver-
saries objections and arguments : then let me have your countenance
against them that maliciouslie oppose themselves against me./
Aa2 My greatest adversaries are yoong ignorance and old custome.
\.A. vii.] For what follie soever tract of time hath fostered, it is/ so supersti-
tiouslie pursued of some, as though no error could be acquainted with
custome. But if the lawe of nations would joine with such custome, to
the maintenance of ignorance, and to the suppressing of knowledge^
the civilest countrie in the world would soone become barbarous, &c.
For as knowledge and time discovereth errors, so dooth superstition
and ignorance in time breed theni. And concerning the opinions of
such, as wish that ignorance should rather be mainteined, than know-
ledge busilie searched for, bicause thereby offence may grow : I
John. 5. answer, that we are commanded by Christ himselfe to search for
Prov. 15,1. knowledge : for it is the kings honour (as Salomon saith) to search
out a thing.
Aristotle said to Alexander, that a mind well furnished was more
beautiful! than a bodie richlie araied. What can be more odious to
man, or offensive to God, than ignorance : for through ignorance the
Acts. 3. Jewes did put Christ to death. Which ignorance whosoever forsaketh,
Proverbs. 9. jg pj-Qmised life everlasting : and therfore among Christians it should
be abhorred above all other things. For even as when we wrestle
in the darke, we tumble in the mire, &c : so when we see not the
truth, we wallow in errors. A blind man may seeke long in the rishes
yer he find a needley and as soone is a doubt discussed by ignorance.
Finallie, truth is no sooner found out in ignorance, than a sweet savor
in a dunghill. And if they will allow men knowledge, and give them
no leave to use it, men were much better be without it than have it.
Matth. 25. For it is, as to have a tallent, and to hide it under the earthy or to
Luk* 8 P*^*- ^ candle under a bushell : or as to have a ship, & to let hir lie
The Epistle.
XV
ahvaies in the docke : which thing how profitable it is, I can saie
somewhat by experience./
But hereof I need saie no more, for everie man seeth that A a 2 v
none can be happie who knoweth not what felicitie meaneth.
For what availeth it to have riches, and not to have the use/
thereof? Trulie the heathen herein deserved more commen- ^A.yW.v.^
dation than manic christians, for they spared no paine, no cost, nor
travell to atteine to knowledge. Pythagoras travelled from Thamus
to Aegypt, and afterwards into Crete and Lacedaemonia : and Plato
out of Athens into Italic and Aegypt, and all to find out hidden
secrets and knowledge : which when a man hath, he seemeth to be
separated from mortalitie. For pretious stones, and all other crea-
tures of what value soever, are but counterfeits to this jewell : they
are mortall, corruptible, and inconstant/ this is immortall, pure
and certeine. Wherfore if I have searched and found out any
good thing, that ignorance and time hath smothered,
the same I commend unto you : to whom
though I owe all that I have, yet am
I bold to make other par-
takers with you in
this poore
gift.
Your loving cousen,
Reg. Scot.
XVI
The Epistle.
[^. viii].
A a 3
[* = wooden]
A rt 3 V.
\A. viii. v.'\
To the right worshipfull his loving friends,
Maister Doctor Coldwell Deane of Ro-
chester, and Maister Doctor Read-
7}taii Archdeacon of Can-
turburze, &^c.
[Rom. and Ital. reversed ; the italics of original smaller than in that to Sir Th. Scot. J
[Aving found out two such civill Magistrates, as for
direction of judgement, and for ordering matters con-
cerning justice in this common weakh (in my poore
opinion) are verie singular persons, who (I hope) will
accept of my good will, and examine my booke by their experience,
as unto whom the matter therin conteined dooth greatlie apperteine:
I have now againe considered of two other points : namelie, divinitie
and philosophic, whereupon the groundworke of my booke is laid.
Wherein although I know them to be verie sufficientlie informed,
yet dooth not the judgement and censure of those causes so properlie
apperteine to them as unto you, whose fame therein hath gotten
preeminence above all others that I know of your callings : and in
that respect I am bold to joine you with them, being all good neigh-
bours togither in this commonwelth, and loving friends unto me.
I doo not present this unto you, bicause it is meet for youy but for
that you are meet for it (I meane) to judge upon it, to defend it, and
if need be to correct ity knowing that you have learned of that grave
counseller Cato, not to shame or discountenance any bodie. For if
I thought you as readie, as able, to disgrace me for mine insufficien-
cies I should not have beene hastie (knowing your learning) to have
written unto you : but if I should be abashed to write to you, I should
shew my selfe ignorant of your courtesie.
I knowe mine owne weakenesse, which if it have beene able to
mainteine this argument, the cause is the stronger. Eloquent words
may please the eares, but sufficient matter persuadeth the hart. So
as, if I exhibit wholsome drinke (thought it be small) in a treene*
dish with a faithfuU hand, I hope it will bee as well accepted, as
strong wine offered in a silver bowle with a flattering heart. And
surelie it is a point of as great liberalitie to receive a small thing
thankeful/lie, as to give and distribute great and costlie gifts bounti-
fullie : for there is more supplied with courteous answers than with
rich rewards. The ty/rant Dionysius was not so hated for his
tyrannie, as for his churlish and strange behaviour. Among the
poore Israelites sacrifices, God was satisfied with the tenth part of
The Epistle. xvii
an Ephah of flower, so as it were fine and good. Christ liked well
of the poore widowes mite, Lewis of France accepted a rape root of
clownish Conan, Cyrus vouchsafed to drinke a cup of cold water out
of the hand of poore Sintetes .• and so it may please you to accept
this simple booke at my hands, which I faithfullie exhibit unto you,
not knowing your opinions to meet with mine, but knowing your
learning and judgement to be able as well to correct me where I
speake herein unskilfullie, as others when they speake hereof ma-
liciouslie.
Some be such dogs as they will barke at my writings, whether I
mainteine or refute this argument : as Diogenes snarled both at the
Rhodians and at the Lacedaemonians : at the one, bicause they were
bravey at the other, bicause they were not brave. Homer himselfe
could not avoid reprochfuU speaches. I am sure that they which
never studied to learne anie good thing, will studie to find faults
hereat. I for my part feare not these wars, nor all the adversaries I
havey were it not for certeine cowards, who (I knowe) will come
behind my backe and bite me.
But now to the matter. My question is not (as manie fondlie
suppose) whether there be witches or naie : but whether they can
doo such miraculous works as are imputed unto them. Good Mais-
ter Deane, is it possible for a man to breake his fast with you at
Rochester, and to dine that day at Durham with Maister Doctor
Matthewy or can your enimie maime you, when the Ocean sea is
betwixt you ? What reall communitie is betwixt a spirit and a bodie ?
May a spirituall bodie become temporall at his pleasure .-' Or may a
carnall bodie become invisible .'' Is it likelie that the lives of all
Princes, magistrates, & subjects, should depend upon the will, or
rather upon the wish of a poore malicious doting old fooley and that
power exempted from the wise, the rich, the learned, the godlie, &c ?
Finallie, is it possible for man or woman to do anie of those miracles
expressed in my booke, & so constantlie reported by great clarks .''
If you saie, noy then am I satisfied. If you sale that God, abso-
lutelie, or by meanes can accomplish all those, and manie more, I
go with you. But witches may well saie they can doo these things,
howbeit they cannot shew how they doo them. If I for my part
should saie I could doo/ those things, my verie adversaries would saie a a 4'
that I lied.
O Maister Archdeacon, is it not pitie, that that which is said to be
doone with the almightie power of the most high God, and by our
saviour his onelie sonne Jesus Christ our Lord, shouldbe referred to
a baggage old womans nod/ or wish, &c ? Good Sir, is it not one B. i.
manifest kind of Idolatrie, for them that labor and are laden, to come
C
xviii The Epistle.
unto witches to be refreshed? If witches could helpe whom they
are said to have made sicke, I see no reason, but remedie might as
well be required at their hands, as a pursse demanded of him that
hath stolne it. But trulie it is manifold idolatrie, to aske that of a
creature, which none can give but the Creator. The papist hath
some colour of scripture to mainteine his idoll of bread, but no
Jesuiticall distinction can cover the witchmongers idolatrie in this
behalfe. Alas, I am sorie and ashamed to see how manie die, that
being said to be bewitched, onelie seeke for magicall cures, whom
who] some diet and good medicines would have recovered. I dare
assure you both, that there would be none of these cousening kind
of witches, did not witchmongers mainteine them, followe them, and
beleeve in them and their oracles : whereby indeed all good learning
and honest arts are overthrowne. For these that most advance their
power, and mainteine the skill of these witches, understand no part
thereof : and yet being manie times wise in other matters, are made
fooles by the most fooles in the world.
Me thinks these magicall physicians deale in the commonwelth,
much like as a certeine kind of Cynicall people doo in the church,
whose severe saiengs are accompted among some such oracles, as
may not be doubted ofy who in stead of learning and authoritie
(which they make contemptible) doo feed the people with their owne
devises and imaginations, which they prefer before all other divinitie :
and labouring to erect a church according to their owne fansies,
wherein all order is condemned, and onelie their magicall words and
curious directions advanced, they would utterlie overthrowe the true
Church. And even as these inchanting Paracelsians abuse the
people, leading them from the true order of physicke to their
charmes : so doo these other (I sale) dissuade from hearkening to
learning and obedience, and whisper in mens eares to teach them
their frierlike traditions. And of this sect the cheefe author at this
A a4 V time is/ one Browne, a fugitive, a meet cover for such a cup : as here-
[» Allans] tofore the Anabaptists, the Arrians,* and the Franciscane friers.
Trulie not onlie nature, being the foundation of all perfection^
but also scripture, being the mistresse and director thereof, and of
all christianitie, is beautified with knowledge and learning. For as
nature without discipline dooth naturallie incline unto vanities, and
Rom. 2, 27! as it were sucke up errors : so doth the word, or rather the letter of
the scripture, without understanding, not onlie make us devoure
errors, but yeeldeth us up to death & destruction : & therefore
Paule saith he was not a minister of the letter, but of the spirit.
Thus have I beene bold to deliver unto the world, and to you, those
B. i. V. simple/ notes, reasons, and arguments, which I have devised or col-
Cor. 3, 6.
The Epistle.
XIX
lected out of other authors : which I hope shall be hurtfull to none,
but to my selfe great comfort, if it may passe with good liking and
acceptation. If it fall out otherwise, I should thinke my paines ill
imploied. For trulie, in mine opinion, whosoever shall performe any
thing, or atteine to anie knowledge y or whosoever should travell
throughout all the nations of the world, or (if it were possible) should
peepe into the heavens, the consolation or admiration thereof were
nothing pleasant unto him, unles he had libertie to impart his know-
ledge to his friends. Wherein bicause I have made speciall choise
of you, I hope you will read it, or at the least laie it up in your studie
with your other bookes, among which there is none dedicated
to any with more good will. And so long as you
have it, it shall be unto you (upon adven-
ture of my life) a certeine amulet,
periapt, circle, charme, &c :
to defend you from
all inchant-
ments.
Your loving friend
Reg. Scot.
A ii. B
To the Readers.
Isai. II.
Prover. 1.
B. ii V.
jo you that are wise & discreete few words may suffice :
for such a one judgeth not at the first sight, nor reproov-
eth by heresaie ; but patientlie heareth, and thereby
increaseth in understanding : which patience bringeth
foorth experience, whereby true judgement is directed. I shall not
need therefore to make anie further sute to you, but that it would
please you to read my booke, without the prejudice of time, or former
conceipt : and having obteined this at your hands, I submit my selfe
unto your censure. But to make a solemne sute to you that are
parciall readers, desiring you to set aside parcialitie, to take in good
part my writing, and with indifferent eies to looke upon my booke,
were labour lost, and time ill imploied. For I should no more pre-
vaile herein, than if a hundred yeares since I should have intreated
your predecessors to beleeve, that Robin goodfellowe, that great and
ancient bulbegger, had beene but a cousening merchant, and no
divell indeed.
If I should go to a papist, and sale ; I praie you beleeve my
writings, wherein I will proove all popish charmes, conjurations,
exorcismes, benedictions and cursses, not onelie to be ridiculous,
and of none effect, but also to be impious and contrarie to Gods
word : I should as hardlie therein win favour at their hands, as here-
in obteine credit at yours. Neverthelesse, I doubt not, but to/ use
the matter so, that as well the massemoonger for his part, as the
witchmoonger for his, shall both be ashamed of their professions.
But Robin goodfellowe ceaseth now to be much feared, and poperie
is sufficientlie discovered. Nevertheles, witches charms, and con-
jurors cousenages are yet thought effectuall. Yea the Gentiles have
espied the fraud of their cousening oracles, and our cold prophets
and inchanters make us fooles still, to the shame of us all, but
speciallie of papists, who conjure everie thing, and thereby bring to
passe nothing. They saie to their candles ; I conjure you to endure
for ever : and yet they last not a pater noster while the longer. They
conjure water to be wholesome both for bodie and soule : but the
bodie (we see) is never the better for it, nor the soule anie whit
The Epistle. xxi
reformed by it. And therefore I mervell, that when they see their
owne conjurations confuted and brought to naught, or at the least
void of effect, that they (of all other) will yet give such credit, counte-
nance, and authoritie to the vaine cousenages of witches and con-
jurors ; as though their charmes and conjurations could produce more/
apparent, certeine, and better effects than their owne. B v
But my request unto all you that read my booke shall be no more,
but that it would please you to conferre my words with your owne
sense and experience, and also with the word of God. If you find
your selves resolved and satisfied, or rather reformed and qualified
in anie one point or opinion, that heretofore you held contrarie to
truth, in a matter hitherto undecided, and never yet looked into ; I
praie you take that for advantage : and suspending your judgement,
staie the sentence of condemnation against me, and consider of the
rest, at your further leasure. If this may not suffice to persuade you,
it cannot prevaile to annoy you : and then, that which is written with-
out offense, may be overpassed without anie greefe.
And although mine assertion, be somewhat differing from the old
inveterat opinion, which I confesse hath manie graie heares, whereby
mine adversaries have gained more authoritie than reason, towards
the maintenance of their presumptions and old wives fables : yet
shall it fullie agree with Gods glorie, and with his holie word. And
albeit there be hold taken by mine adver/saries of certeine few words B. iii.
or sentences in the scripture that maketh a shew for them : yet when
the whole course thereof maketh against them, and impugneth the
same, yea and also their owne places rightlie understood doo nothing
at all releeve them : I trust their glorious title and argument of
antiquitie will appeare as stale and corrupt as the apothecaries drugs,
or grocers spice, which the longer they be preserved, the woorsse they
are. And till you have perused my booke, ponder this in your mind,
to wit, that Sages, Thessalce, Striges, Lamia (which words and none
other being in use do properlie signifie our witches) are not once
found written in the old or new testament ; and that Christ himselfe
in his gospell never mentioned the name of a witch. And that neither
he, nor Moses ever spake anie one word of the witches bargaine with
the divell, their bagging, their riding in the aire, their transferring of
corne or grasse from one feeld to another, their hurting of children
or cattell with words or charmes, their bewitching of butter, cheese,
ale, &c : nor yet their transubstantiation ; insomuch as the writers Mai. male/.
hereupon are not ashamed to say, that it is not absurd to affirme that ''''' " ''""' '
there were no witches in Jobs time. The reason is, that if there had
beene such witches then in beeing, Job would have said he had beene
bewitched. But indeed men tooke no heed in those daies to this
XXll
The Epistle.
DaKiPUS ill
suo frologo.
1. Pet. 4. 1. doctrine of divels ; to wit, to these fables of witchcraft, which Peter
saith shall be much regarded and hearkened unto in the latter daies.
Howbeit, how ancient so ever this barbarous conceipt of witches
omnipotencie is, truth must not be measured by time : for everie old
opinion is not sound. Veritie is not impaired, how long so ever it be
suppressed ; but is to be searched out, in how darke a corner so ever
it lie hidden : for it is not like a cup of ale, that may be broched too
rathe. Finallie, time bewraieth old errors, & discovereth new matters
of truth. Danaeus himselfe saith, that this question hitherto hath
never beene handled ; nor the scriptures concerning this matter have
never beene expounded. To prove the antiquitie of the cause, to
B 2 confirme the opini/on of the ignorant, to inforce mine adversaries
arguments, to aggravate the punishments, & to accomplish the con-
fusio of these old women, is added the vanitie and wickednes of
them, which are called witches, the arrogancie of those which take
B. iii. V. upon them to/ worke wonders, the desire that people have to hearken
to such miraculous matters, unto whome most commonlie an impos-
sibilitie is more credible than a veritie ; the ignorance of naturall
causes, the ancient and universall hate conceived against the name
of a witch ; their ilfavoured faces, their spitefull words, their cursses
and imprecations, their charmes made in ryme, and their beggerie ;
the feare of manie foolish folke, the opinion of some that are wise,
the want of Robin goodfellowe and the fairies, which were woont to
mainteine chat, and the common peoples talke in this behalfe ; the
authoritie of the inquisitors, the learning, cunning, consent, and
estimation of writers herein, the false translations and fond interpre-
tations-used, speciallie by papists ; and manie other like causes. All
which toies take such hold upon mens fansies, as whereby they are
lead and entised awaie from the consideration of true respects, to the
condemnation of that which they know not.
Howbeit, I will (by Gods grace) in this my booke, so apparentlie
decipher and confute these cavils, and all other their objections ; as
everie witchmoonger shall be abashed, and all good men thereby
satisfied. In the meane time, I would wish them to know that if
neither the estimation of Gods omnipotencie, nor the tenor of his
word, nor the doubtfulnes or rather the impossibilitie of the case, nor
the small proofes brought against them, nor the rigor executed upon
them, nor the pitie that should be in a christian heart, nor yet their
simplicitie, impotencie, or age may suffice to suppresse the rage or
rigor wherewith they are oppressed ; yet the consideration of their
sex or kind ought to moove some mitigatio of their punishment.
For if nature (as Plinie reporteth) have taught a lion not to deale so
roughlie with a woman as with a man, bicause she is in bodie the
The Epistle. xxiii
weaker vessell, and in hart more inclined to pitie (which Jeremie in Lam. jer. 3.
his lamentations seemeth to confirme) what should a man doo in this ^ct^^^io
case, for whome a woman was created as an helpe and comfort unto l- ^or- n- 9-
, . 1 , • 1 , r ■ ■ Ibid. vers. 7.
him? In 80 much as, even m the lawe of nature, it is a greater Ge. 2. 22. is.
offense to slea a woman than a man : not bicause a man is not the fyollem. 2. 9.
more excellent creature, but bicause a woman is the weaker vessell.
And therefore among all modest and honest persons it is thought a
shame to offer violence or injurie to a woman : in which respect Vir. Georg.
Virgil/ saith, Nitlluni meniorabile nomen faviinea m pcrna est. IB. iv.]
God that knoweth my heart is witnes, and you that read my booke
shall see, that my drift and purpose in this enterprise tendeth onelie
to these respects. First, that the glorie and power of God be not so
abridged and abased, as to be thrust into the hand or lip of a lewd
old woman: whereby the worke of the Creator should be attributed to
the power of a creature. Secondlie, that the religion of the gospell
may be seene to stand without such peevish trumperie. Thirdlie,
that lawfuU favour and christian compassion be rather used towards
these poore soules, than rigor and extremitie. Bicause they, which
are commonlie accused of witchcraft,/ are the least sufficient of all B 2 v
other persons to speake for themselves ; as having the most base and
simple education of all others ; the extremitie of their age giving
them leave to dote, their povertie to beg, their wrongs to chide and
threaten (as being void of anie other waie of revenge) their humor
melancholicall to be full of imaginations, from whence cheefelie pro-
ceedeth the vanitie of their confessions ; as that they can transforme
themselves and others into apes, owles, asses, dogs, cats, &c : that
they can flie in the aire, kill children with charmes, hinder the
comming of butter, &c.
And for so much as the mightie helpe themselves together, and the
poore widowes crie, though it reach to heaven, is scarse heard here Ecd[us.] 35,15.
upon earth : I thought good (according to my poore abilitie) to make
intercession, that some part of common rigor, and some points of
hastie judgement may be advised upon. For the world is now at that
stay (as Brentius in a most godlie sermon in these words afifirmeth)
that even as when the heathen persecuted the christians, if anie were
accused to beleeve in Christ, the common people cried Ad leonem: so
now, if anie woman, be she never so honest, be accused of witchcraft,
they crie Ad igneni. What difference is betweene the rash dealing of
unskilfull people, and the grave counsell of more discreet and learned
persons, may appeare by a tale of Daneeus his owne telling ; wherein
he opposeth the rashnes of a few townesmen, to the counsell of a
whole senate, preferring the follie of the one, before the wisdome of
the other.
XXIV
The Epistle.
Lib. 15. cap.
1 8. de varie-
tatib. rerunt
At Orleance on Loyre (saith he) there was a manwitch, not only/
IB. iv. -'.] taken and accused, but also convicted and condemned for witchcraft,
who appealed from thence to the high court of Paris. Which accusa-
tion the senate sawe insufficient, and would not allow, but laughed
thereat, lightlie regarding it ; and in the end sent him home (saith
he) as accused of a frivolous matter. And yet for all that, the magis-
trats of Orleance were so bold with him, as to hang him up within
short time after, for the same or the verie like offense. In which
example is to be scene the nature, and as it were the disease of this
cause : wherein (I sale) the simpler and undiscreeter sort are alwaies
more hastie & furious in judgements, than men of better reputation
and knowledge. Nevertheles, Eunichius saith, that these three things ;
to wit, what is to be thought of witches, what their incantations can
doo, and whether their punishment should extend to death, are to be
well considered. And I would (saith he) they were as well knowne,
as they are rashlie beleeved, both of the learned, and unlearned.
And further he saith, that almost all divines, physicians and lawyers,
who should best know these matters, satisfieng themselves with old
custome, have given too much credit to these fables, and too rash and
unjust sentence of death upon witches. But when a man pondereth
(saith he) that in times past, all that swarved from the church of
Rome were judged heretikes ; it is the lesse marvell, though in this
matter they be blind and ignorant.
And surelie, if the scripture had beene longer suppressed, more
absurd fables would have sproong up, and beene beleeved. Which
credulitie though it is to be derided with laughter; yet this their cruel-
B 3 tie is to be/ lamented with teares. For (God knoweth) manie of these
poore wretches had more need to be releeved than chastised ; and
more meete were a preacher to admonish them, than a gailor to keepe
them ; and a physician more necessarie to helpe them, than an
executioner or tormentor to hang or burne them. For proofe and
due triall hereof, I will requite Danasus his tale of a manwitch (as he
termeth him) with another witch of the same sex or gender.
Cardanus from the mouth of his owne father reporteth, that one
Barnard, a poore servant, being in wit verie simple and rude, but in
his service verie necessarie and diligent (and in that respect deerelie
\B. v.] beloved of his maister) professing the art of witchcraft,/ could in no
wise be dissuaded from that profession, persuading himselfe that he
knew all things, and could bring anie matter to passe ; bicause cer-
teine countrie people resorted to him for helpe and counsell, as
supposing by his owne talke, that he could doo somewhat. At length
he was condemned to be burned : which torment he seemed more
willing to suffer, than to loose his estimation in that behalfe. But his
The Epistle. xxv
maister having compassion upon him, and being himselfe in his
princes favor, perceiving his conceipt to proceed of melancholic,
obteined respit of execution for twentie daies. In which time (saith
he) his maister bountifullie fed him with good fat meat, and with foure
egs at a meale, as also with sweet wine : which diet was best for so
grosse and weake a bodie. And being recovered so in strength, that
the humor was suppressed, he was easilie woone from his absurd and
dangerous opinions, and from all his fond imaginations : and con-
fessing his error and follie, from the which before no man could
remoove him by anie persuasions, having his pardon, he lived long a
good member of the church, whome otherwise the crueltie of judge-
ment should have cast awaie and destroied.
This historie is more credible than Sprengers fables, or Bodins
babies, which reach not so far to the extolling of witches omnipotencie,
as to the derogating of Gods glorie. For if it be true, which they
affirme, that our life and death lieth in the hand of a witch ; then is
it false, that God maketh us live or die, or that by him we have our
being, our terme of life appointed, and our daies numbred. But surelie
their charmes can no more reach to the hurting or killing of men or
women, than their imaginations can extend to the stealing and car-
rieng awaie of horsses & mares. Neither hath God given remedies
to sicknes or greefes, by words or charmes, but by hearbs and
medicines ; which he himselfe hath created upon earth, and given Amos. 3. 6.
men knowledge of the same; that he might be glorified, for that La.jer. 3. 38.
o j3 J Isai, 45. 9.
therewith he dooth vouchsafe that the maladies of men and cattell Rom. 9. 20.
should be cured, &c. And if there be no affliction nor calamitie, but
is brought to passe by him, then let us defie the divell, renounce
all his works, and not so much as once thinke or dreame upon this
supernaturall power of witches ; neither let us prosecute them with
such despight, whome our fansie condemneth,and our reason acquiteth :
our/ evidence against them consisting in impossibilities, our proofes [5 v. v.'\
in unwritten verities, and our whole proceedings in doubts and
difficulties./
Now bicause I mislike the extreame crueltie used against some of b 3. v.
these sillie soules (whome a simple advocate having audience and
justice might deliver out of the hands of the inquisitors themselves)
it will be said, that I denie anie punishment at all to be due to anie
witch whatsoever. Naie, bicause I bewraie the follie and impietie of
them, which attribute unto witches the power of God : these witch-
moongers will report, that I denie there are anie witches at all : and
yet behold (saie they) how often is this word [Witch]* mentioned in the * [ ] in text,
scriptures ? Even as if an idolater should saie in the behalfe of
images and idols, to them which denie their power and godhead, and
d
xxvi The Epistle.
inveigh against the reverence doone unto them ; How dare you denie
the power of- images, seeing their names are so often repeated in the
scriptures ? But truehe I denie not that there are witches or images :
but I detest the idolatrous opinions conceived of them ; referring that
to Gods worke and ordinance, which they impute to the power and
malice of witches ; and attributing that honour to God, which they
ascribe to idols. But as for those that in verie deed are either
witches or conjurors, let them hardlie suffer such punishment as to
their fault is agreeable, and as by the grave judgement of lawe is
provided.
Places aniended by t/ie author, afid to be read as followeth. The first
number standeth for the page, the second for the line.
46, 16. except you. 257. 32. an image.
51. 9. one Saddocke. 269. 16. there be masses.
75. 21. that we of 333. H- evenlie severed,
no. 21. as Elimas. 363. 26. for bellowes.
112. 10. is reproved. 366. 27. his leman.
119. 16. one Necus. 438. 29. exercise the.
126. 12. Magus as. 450- i- that it is.
[*i6] 138. 2. the hart. 463. I9.*thatbusinesse.
144. 25. in hir closet at 471- I9- coteineth nothing.
Endor, or in. 472. n. I did deferre.
168. 31. the firmament. 491. 6. so difficult.
187. 16. reallie finished. 491. 27. begat another.
192. put out the first line 503. 9. of all the.
of the page. 519. 7- the Hevites.
247. 29. write it. 542. 30. their reproch./
[Corrected in this 4th edition. The numbers of the 3rd line in original, /.<■., from 43S,
are smaller."!
The forren authors used in this Booke.
[B. vi.] [B 4J
/r^ Lianus.
/jLL Aetius.
Albertus Crantzius.
Albertus Magnus.
Albumazar.
Alcoranum Francisca-
norum.
Alexander TralUanus.
Algerus.
Ambrosius.
Andradias.
AndrEeas Gartnerus.
Andrseas Massius.
Antonius Sabellicus.
Apollonius Tyan^us.
Appianus.
Apuleius.
Archelaus.
Argerius Ferrarius.*
Aristoteles.
Arnoldus de villa nova.
Artemidorus.
Athanasius.
Averroes.
Augustinus episcopus
Hip.
Augustinus Niphus.
Avicennas.
Aulus Gellius.
Barnardinus de bustis.
Bartholomaeus Anglicus,
Berosus Anianus.
Bodinus.
Bordinus.
Brentius.
Calvinus.
Camerarius.
Campanus.
Cardanus pater.
Cardanus filius.
Carolus Callus.
Cassander.
Cato.
Chrysostome.
Cicero.
Clemens.
Cornelius Agrippa.
Cornelius Nepos.
Cornelius Tacitus.
Cyrillus.
Danaeus.
Demetrius.
Democritus.
Didymus.
Diodorus Siculus.
Dionysius Areopagita,
Dioscorides.
Diurius.
Dodonaeus.
Durandus.
Empedocles.
Ephesius.
Erasmus Roterodamus.
Erasmus Sarcerius.
Erastus.
Eudoxus.
Eusebius Caesariensis.
Fernelius.
Franciscus Petrarcha.
Fuchsius.
Galenus.
Garropius.
Gelasius.
Gemma Phrysius.
Georgius Pictorius.
Gofridus.
Goschalcus Boll.
Gratianus.
Gregorius.
Grillandus.
Guido Bonatus.
Gulielmus de sancto
Clodoaldo.
Gulielmus Parisiensis.
Hemingius.
Heraclides.
Hermes Trismegistus.
Hieronymus.
Hilarius.
Hippocrates.
Homerus.
Horatius.
Hostiensis.
Hovinus.
Hyperius.
Jacobus de Chusa Car-
thusianus.
lamblichus.
Jaso Pratensis.
Innocentius. 8. Papa.
Johannes Anglicus.
Johannes Baptista Nea-
politanus.
Johannes Cassianus.
Johannes Montiregius.
Johannes Rivius.
Josephus ben Gorion. [* Ferre-]
Josias Simlerus.
Isidorus.
Isigonus.
Juba.
Julius Maternus.
Justinus Martyr.
Lactantius.
Lavaterus.
Laurentius Ananias.
Laurentius a villavi-
centio,
Leo II. Pontifex.
Lex Salicarum.
Lex 12. Tabularum.
Legenda aurea.
Legenda longa Colonise.
Leonardus Vairus.
Livius.
Lucanus.
Lucretius.
Ludovicus Ccclius.
Lutherus.
Macrobius.
Magna Charta.
Malleus Maleficarum.
XXVlll
Manlius.
Marbacchius.
Marbodeus Callus.
Marsilius Ficinus.
Martinus de Aries.
Mattheolus.
Melancthonus.//
B.vi.v.] B4V. Memphradorus.
Michael Andrsas.
Musculus.
Nauclerus.
Nicephorus.
Nicholaus 5. Papa.
Nider.
Olaus Gothus.
Origines.
Ovidius.
Panormitanus.
Paulus Aegineta.
Paulus Marsus.
Persius.
Petrus de Appona.
Petrus Lombardus.
Petrus Martyr.
Peucer.
Philarchus.
Philastrius Brixiensis.
Philodotus.
Philo Judasus.
Pirkmairus.
Platina.
Plato.
Plinius.
Plotinus.
Plutarchus.
Polydorus Virgilius.
Pomoerium sermonum
quadragesimalium.
Pompanatius.
Pontificale.
Ponzivibius.
Porphyrins.
Proclus.
Propertius.
Psellus.
Ptolomeus.
Pythagoras.
Ouintilianus.
Rabbi Abraham.
Rabbi ben Ezra.
Rabbi David Kimhi.
Rabbi Josuah ben Levi.
Rabbi Isaach Natar.
Rabbi Levi.
Rabbi Moses.
Rabbi Sedaias Haias.
Robertas Carocullus.
Rupertus.
Sabinus.
Sadoletus.
Savanorola.
Scotus.
Seneca.
Septuaginta interpretes.
Serapio.
Socrates.
Solinus.
Speculum exemplorum.
Strabo.
Sulpitius Severus.
Synesius.
Tatianus.
Tertullianus.
Thomas Aquinas.
Themistius.
Theodoretus.
Theodorus Bizantius.
Theophrastus.
Thucidides.
Tibullus.
Tremelius.
Valerius Maximus.
Varro.
Vegetius.
Vincentius.
Virgilius.
Vitellius.
Wierus.
Xanthus historiogra-
phus.
^ T/iese Ens;lish.
Barnabe Googe.
Beehive of the Romish
church.
Edward Deering.
Geffrey Chaucer.
Giles Alley.
GnimelfMaharba [Abra-
ham Fleming].
Henrie Haward.
John Bale.
John Fox.
John Malborne.
John Record.
Primer after Yorke use.
Richard Gallis.
Roger Bacon.
Testament printed at
Rhemes.
T. E. a nameles author.
467.
Thomas Hilles.
Thomas Lupton.
Thomas Moore Knight.
Thomas Phaer.
T. R. a nameles author.
393-
William Lambard.
W. W.a nameles author.
542.
[These Contents in original end the book as do our Indices.]
The summe of everie chapter con
tehied in the sixtecne bookes of this disco-
verie, with the discourse of divels and
spirits annexed thereunto.
\ The first Booke.
\ N impeachment of witches power
in meteors and elementarie
bodies, tending to the rebuke of
such as attribute too much unto
them. Pag. i.
The inconvenience growing by mens cre-
duhtie herein, with a reproofe of some
churchmen, which are inclined to the com-
mon conceived opinion of witches omni-
potencie, and a familiar example thereof,
pag. . 4-
Who they be that are called witches, with a
manifest declaration of the cause that
mooveth men so commonlie to thinke, &
witches themselves to beleeve that they
can hurt children, cattell, &c. with woros
and imaginations : and of coosening
witches. pag. ?•
What miraculous actions are imputed to
witches by witchmongers, papists, and
poets. pag. ().
A confutation of the common conceived
opinion of witches and witchcraft, and
how detestable a sinne it is to repaire to
them for counsell or helpe in time of afflic-
tion, pag. II.
A further cocfutation of witches miraculous
and omnipotent power, by invincible
reasons and authorities, with dissuasions
from such fond credulitie. pag. 12.
By what meanes the name of witches be-
commeth so famous, & how diverslie
people be opinioned concerning them and
their actions. pa. 14.
Causes that moove as well witches them-
selves as others to thinke that they can
worke impossibilities, with answers to
certeine objections : where also their
punishment by law is touched. pag. 16.
A conclusion of the first booke, wherein is
foreshewed the tyrannicall crueltie of
witchmongers and inquisitors, with a re-
quest to the reader to peruse the same,
pag. 17-
51 The second Booke.
VX/'Hat testimonies and witnesses are
' * allowed to give evidence against re-
puted witches, by the report and allow-
ance of the inquisitors themselves, & such
as are speciall writers herein. -Pag. 19.
The order of examination of witches by the
inquisitors. pag. 20.
Matters of evidence against witches, pag. 22.
Confessions of witches, whereby they are
condemned. pag- 24.
Presumptions, whereby witches are con-
demned, pag. 25.
Particular interogatories used by the inquisi-
tors against witches. pa. 27.
The inquisitors triall of weeping by conju-
ration, pag. 29.
Certeine cautions against witches, and of
their tortures to procure confession, pag. 29.
The 15. crimes laid to the charge of witches,
by witchmongers ; speciallie by Bodin, in
Demonomania 32.
A refutation of the former surmised crimes
patched togiiher by Bodin, and the onelie
waie to escape the inquisitors hands, pag. 34.
The opinion of Cornelius Agrippa concern-
ing witches, of his pleading/ for a poore
woman accused of witchcraft, and how he
convinced the inquisitors. pag. 35.
What the feare of death and feeling of tor-
ments may force one to doo, and that it
is no marvell though witches condemne
themselves by their owne confessions so
tyrannicallie extorted. pag. 37.
^ The third Booke.
'X'He witches bargaine with the divell, ac-
■'■ cording to M. Mai. Bodin, Nider,
Daneus, Psellus, Erastus, Hemingius, Cu-
manus, Aquinas, Bartholomeus Spineus,
&c. Pag. 40.
The order of the witches homage done (as it
is written by lewd inquisitors and peevish
witchmoonger.s) to the divell in person ; of
their songs and danses, and namelie of La
volta, and of other ceremonies, also of
their e.xcourses. pag. 41.
How witches are summoned to appeere be-
fore the divell, of their riding in the aire,
of their accompts, of their conference with
the divell, of his supplies, and their con-
ference, of their farewell and sacrifices :
according to Daneus, Psellus, iS;c. p. 43.
That there can no real league be made with
the divell the first author of the league,
and the weake proofes of the adversaries
for the same. pag. 44.
Of the private league, a notable tale of Bo-
dins concerning a French ladie, with a
confutation. pag. 46.
XXX
TJie Contents.
A disproofe of their assemblies, and of their
bargaine _ _ pag. 47.
A confutation of the objection concerning
witches confessions. pag. 49
What follie it were for witches to enter into
such desperate perill, and to endure such
intollerable tortures for no gaiue or cora-
moditie, and how it comes to passe that
witches are overthrowne by their confes-
sions. 51.
How melanchtilie abuseth old women, and
of the effects thereof by sundrie ex-
amples, psg. 52.
That voluntarie confessions may be untrulie
made, to the undooing of the confessors,
and of the strange operation of melan-
cholic, prooved by a familiar and late
example. pag. 55.
The strange and divers effects of melan-
cholie, and how the same humor abound-
ing in witches, or rather old women, fiUeth
them full of mervellous imaginations, &
that their confessions are not to be cre-
dited. _ p. 57.
A confutation of witches confessions, especi-
allie concerning their league. pag. 59.
A confutation of witches confessions, con-
cerning making of tempests and raine : of
the naturall cause of raine, and that
witches or divels have no power to doo
such things. pag. 60.
What would ensue, if witches confessions or
witchmCigers opinions were true, concern-
ing the effects of witchcraft, inchantments,
&c. pag. 63.
Examples of forren nations, who in their
warres used the assistance of witches ; of
eybiting witches in Ireland, of two archers
that shot with familiars. pag. 64.
Authorities condemning the fantasticall con-
fessions of witches, and how a popish doc-
tor taketh upon him to disproove the
same. pag. 65.
Witch mongers reasons, to proove that
witches can worke wonders, Bodins tale of
a Friseland preest transported, that imagi-
nations proceeding of melancholie doo
cause illusions. pag. 67.
That the confession of witches is insufficient
in civill and common law to take awaie
life. What the sounder divines, and de-
crees of councels determine in this
case. pag. 68.
Of foure capitall crimes objected against
witches, all fuUie answered & confuted as
frivolous. pag. 70./
S s. ii. A request to such readers as loath to heare
or read filthie & bawdie matters (which of
necessitie are here to be inserted) to passe
over eight chapters. pag. 72.
\ The fourth Booke.
f\y witchmoongers opinions concerning e-
^-^ vill spirits, how they frame themselves
in more excellent sort than God made
us. Pag. 73.
Of bawdie Incubus and Succubus, and
whether the action of venerie may be per-
formed betweene witches and dive!
and when witches first yeelded to I
cubus. pag. 74.
Of the divels visible and invisible dealing
with witches in the waieof lecherie. pag.76.
That the power of generation is both out-
wardlie and inwardlie impeached by
witches, and of divers that had their geni-
tals taken from them by witches, and by
the same means againe restored, pag. 77.
Of bishop Sylvanus his leacherie opened &
covered agiine, how maids having yellow
haire are most combred with Incubus, how
marled men are bewitched to use other mens
wives, and to refuse their owne. pag. 79.
How to procure the dissolving of bewitched
love, also to enforce a man (how proper
so ever he be) to love an old hag ; and
of a bawdie tricke of a priest in Gelder-
land. pag. 80.
Of divers saincts and holie persons, which
were exceeding bawdie and lecherous,
and by certeine miraculous meanes became
chast. pag. 81.
Certeine popish and magicall cures, for them
that are bewitched in their privities, p. 82.
A strange cure doone to one that was mo-
lested with Incubus. pag- 83.
A confutation of all the former follies touch-
ing Incubus, which by examples and
proofes of like stuffe is shewed to be flat
knaverie, wherein the carnall copulation
with spirits is overthrowne. pag. 85.
That Incubus is a naturall disease, with
remedies for the same, besides magicall
cures herewithall expressed. pag. 86.
The censure of G. Chaucer, upon the knave-
rie of Incubus. pag. 88.
1 The fift Booke.
r\^ transformations, ridiculous examples
^-^ brought by the adversaries for the con-
firmation of their foolish doctrine. Pag 8g.
Absurd reasons brought by Bodin, & such
others, for confirmation of transforma-
tions, pag. 93.
Of a man turned into an asse, and returned
againe into a man by one of Bodins
witches : S. Augustines opinion thereof.
cap. _ ^ 94.
A summarie of the former fable, with a refu-
tation thereof, after due examination of
the same. pag. 97.
That the bodie of a man cannot be turned
into the bcdie of a beast by a witch, is
prooved by strong reasons, scriptures, and
authorities. pag. 99.
The witchmongers objections concerning
Nabuchadnez-zar answered, & their errour
concerningLycanthropia confuted, pag.ioi.
A speciall objection answered concerning
transportations, with the consent of diverse
writers thereupon. pag. 103.
The witchmongers objection concerning the
historie of Job answered. pag. 105.
What severall sortes of witches are men-
tioned in the scriptures, & how the word
witch is there applied. pag. 109.
The Contents.
XXXI
H The sixt Booke.
'X'He exposition of this Hebrue word Cha-
■'■ saph, wherin is answe/red the objection
conteined in Exodus 22. to wit: Thou shalt
not suflfer a witch to live, and of Simon
Magus Acts 8. pag. iii.
The place of Deuteronomie expounded,
wherein are recited all kind of witches ;
also their opinions confuted, which hold
that they can worke worke* such miracles
as are imputed unto them. pag. 113.
That women have uted poisoning in all ages
more ihan men, & of the inconvenience of
poisoning pag. 116.
Of divers poisoning practises, otherwise
called vencficia, committed in Italic,
Genua, Millen,Wittenberge, also how they
were discovered and executed, pag. 119.
A great objection answered concerning this
kind of witchcraft called Veneficium.
pag. 120.
In what kind of confections that witchcraft,
which is called Venehcium, consisteth :
of love cups, and the same confuted by
poets. pag. 121.
It is prooved by more credible writers, that
love cups rather ingendrr death through
venome, than love by art : and with what
toies ttiey destroie cattell, and procure
luve. ... . P-. 123-
John Bodin triumphing against J. Wier is
overtaken with lalse grecke & false inter-
pretation thereof. p. 125.
If The seventh Booke.
C\ F the Hebrue woord Ob, what it signifieth
^-^ where it is found, of Pythonisses called
Ventriloque, who they be, & what the r
practises are, experience and examples
thereof shewed. Pag. 126.
How the lewd practise of the Pythonist of
Westwell came to light, and by whome
she was examined ; and that all hir dia-
bolicall speach was but ventriloquie and
plaine cousenage, which is prooved by hir
owne confession. P^g- 130.
Bodins stuffe concerning the Pythonist of
Endor, with a true storie of a counterfeit
Dutchman. P^g- i32-
Of the great oracle of Apollo the Pythonist,
and how men of all sorts have beene de-
ceived, and that even the apostles have
mistaken the nature of spirits, with an un-
answerable argument, that spirits can
take no shapes. pag. 133.
Why Apollo was called Pytho wherof those
witches were called Pythonists : Gregorie
his letter to the divcH. pag. 136.
Apollo, who was called Pytho, compared to
the Rood of grace : Gregories letter to the
divell cofuted. p. 137.
How diverse great clarkes and good authors
have beenc abu.-ed in this matter of spirits
through false reports, and by means of
their credulilie have published lies, which
are confuted by Aristotle and the scrip-
tures, pag. 138.
< )f the witch of Endor, and whether she
accomplished the raising of Samuel trulie,
or by deceipt : the opinion of some d'vines
hereupon. p. 139.
That Samuel was not raised indeed, and S s. ii. v.
how Bodin and all papists dote herin, and
that soules cannot be raised by witch-
craft, pag. 140.
That neither the divell nor Samuel was
raised, but that it was a meere cousenage,
according to the guise of our Pythonists.
pag.. . . 142. [*i;V]
The objection of the witchmongers concern-
ing this plac; fullie answered, and what cir-
cumstances are to be considered for the un-
derstanding of this storie, which is plainelie
opened from the beginning of the 28 chapt.
of the I. Samuel, to the 12. verse, pag. 143.
The 12. 13. & 14. verses of i. Sam. 28. ex-
pounded : wherein is shewed that Saule
was cousened and abused by the witch, &
that Samuel was not raised, is prooved by
the witches/ owne talke. pag. 146. S s. iii.
The residue of i. Sam. 28. expounded :
wherein is declared how cunninglie this
witch brought Saule resolutelie to beleeve
that she raised Samuel, what words are
used to colour the cousenage, & how all
might also be wrought by ventriloquie.
p. _ 148.
Opinions of som"; learned men, that Samuel
was indeed raised, not by the witches art
or power, but by the speciall miracle of
God, that there are no such visions in these
our dales, and that our witches cannot doo
the like. pag. 151.
Of vaine apparitions, how people have beene
brought to feare bugs, which is partlie re-
formed by preaching of the gospel, the
true effect of Christes miracles, pag. 152.
Witches miracles copared to Chnsts, that
God is the creator of al things, of Apollo,
and of his names and portraiture, pag. 154.
H The eight Booke.
np Ha' miracles are ceased. 156.
-*• 'Ihat the gift of prophesie is ceased.
Pag. 158.
That Oracles are ceased. pag. 160.
A tale written by manie grave authors, and
beleeved by manie wise men of the divels
death. Another storie written by papists,
and beleeved of all catholikes, approoving
the divels honestie, conscience, and coiir-
tesie. pag. 162.
The judgments of the ancient fathers touch-
ing oracles, and their abolishment, and
that they be now transferred from Delphos
to Rome. p. 164.
Where and wherein cou^eners, witches, and
prei-sts were woont to give oracles, and to
worke their feats. pag. 165.
If The ni?ith Booke.
"T^He Hebrue word Kasam expounded, and
•'■ how farre a Christian may conjecture
Pag. 167.
of things to come.
XXXll
The Contents.
[•«c]
[* doe]
[* sic'^
Proofes by the old and new testament, that
certaine observations of the weather are
lawful!. pag. i68.
That certeine observations are indifferent,
certeine ridiculous, and certeine impious,
whence that cunning is derived of Apollo,
and of Aruspices. pag. 169.
The predictions of soothsaiers & lewd
preests, the prognostications of astrono-
mers and physicians allowable, divine
prophesies holie and good. pag. 171.
The diversitie of true prophets, of Urim,
and of the propheiicall use of the twelve
pretious stones conteined therein, of the
divine voice called Eccho. pag. 172.
Of prophesies conditional! : whereof the pro-
phesies in the old testament dee** intreat,
and by whom they were published ; witch-
mongers answers to the objections against
witches supernatural! actions. pag. 173.
What were the miracles expressed in the
old testament, and what are they in the
new testament: and that we are not now to
loolce for anie more miracles. pag. 175.
U The tetith Booke.
'T'He interpretation of the Hebrue word
-*■ Onen, of the vanitie of dreames, and
divinations thereupon. Pag. 177.
Of divme, natural!, & casual! dreames. with
the differing causes and effects, pag. 178.
The opinion of divers old writers touching
dreames, and how they varie in noting
the causes therof. p. 179.
Against interpretors of dreames, of the ordi-
narie cause of dreames, Hemingius his
opinion of diabolicall dreames, the inter-
pretation of dreames cea^ed. pag. 180./
That neither witches, nor anie other, can
either by words or herbs, thrust into the
mind of a sleeping man, what cogitations
or dreames they list ; and whence magi-
cal! dreames come. pag. 181.
How men have beene bewitched, cousened
or abused by dreames to dig and search
for monie. pag. 182.
The art & order to be used in digging for
monie, revealed by dreames, how to pro-
cure pleasant dreames, of morning and
midnight dreames. p. 183.
Sundrie receipts & ointments, made and
used lor the transportation of witches, and
other miraculous effects : an instance
thereof reported and credited by some
that are learned. pag. 184.
A confutation of the former follies, as well
cocerning ointments, dreams, &c. as also
of the assemblie of witches, and of their
consultations and bankets at sundrie
places, and all in dreames. pag. 185.
That most part of prophesies in the old
testament were revealed in dreams, that
we are not now to looke for such revela-
tions, of some who have drempt of that
which hath come to passe, that dreames
proove contrarie, NelSuchadnez zars* rule
to know a true e.\positor of dreames.
pag. 187.
H The eleventh Booke.
'X'He Hebrue word Nahas expounded, of
the art of augurie, who invented it,
how slovenlie a science it is: the multitude
of sacrifices and sacrificers of the heathen,
and the causes thereof. Pag. 189.
Of the Jewes sacrifice to Moloch, a discourse
thereupon, and of Purgatorie. pag. 190.
The Cambals* crueltie, of popish sacrifices
exceeding in tyrannie the jewes or Gen-
tiles, pag. igi.
The superstition of the heathen about the
element of fier, and how it grew in such
reverence among them, of their corrup-
tions, and that they had some inkling of
the godlie fathers dooings in that be-
halfe. pag. 191.
Of the Romane sacrifices, of the estimation
they had of augurie, of the lawe of the
twelve tables. pag. 192.
Colleges of augurors, their office, their num-
ber, the signification of augurie, that the
practisers of that art were couseners, their
profession, their places of exercise, their
apparell, their superstition. pag. 193.
The times and seasons to exercise augurie,
the maner and order thereof, of the cere-
monies thereunto belonging. pag. 195.
Upon what signes and tokens augurors did
prognosticate, observations touching the
inward and outward parts of beasts, with
notes of beasts behaviour in the slaughter-
house, pag 196.
A confutation of augurie, Plato his reverend
opinion thereof, of contrarie events, &
false predictions. p. 196.
The cousening art of sortilege or lotarie,
practised especiallie by Aegyptian vaga-
bonds, of allowed lots, of Pythagoras his
lot, &c. pag. 197.
Of the Cabalisticall art, consisting of tradi-
tions and unwritten verities learned without
booke, and of the division thereof cap. i gS.
When, how, and in what sort sacrifices were
first ordained, and how they were pro-
phaned, and how the pope corrupteth the
sacraments of Christ. pag. 200.
Of the objects whereupon the augurors used
to prognosticate, with certeine cautions
and notes. pag. 201.
The division of augurie, persons acimittable
into the colleges of augurie, of their super-
stition, pag. 202./
Of the common peoples fond and supersti-
tious collections and observations, pag. 203.
How old writers varie about the matter, the
maner, and the meaiies, whereby things
augurificall are mooved. pag. 205.
How ridiculous an art augurie is, how Cato
mocked it, Aristotles reason against it,
fond collections of augurors, who allowed,
and who disallowed it. pag. 206.
Fond distinctions of the heathen writers, con-
cerning augurie. pag. 208.
Of naturall and casuall augurie, the one
allowed, and the other disallowed pag. 208.
A confutation of casual augurie which is
meere witchcraft, and upon what uncer-
teintie those divinations are grounded,
pag. Z09.
The Contents.
xxxiu
That figiire-cahters are witches, the uncer-
teiiitie of their art, and of their contradic-
tions, CorneUus Agrippas sentence against
judiciall astrologie. pag. 210.
The subtiltie of astrologers to mainteine
the credit of their art, why they remaiiie
in credit, certeine impieties conteined in
astrologers assertions. _ pag. 212.
Who have power to drive awaie divels with
their onelie presence, who shall receive of
God whatsoever they aske in praier, who
shall obteine everlasting life by meanes of
constellations, as nativitie-casters afifirme.
pag. 214-
t The twclfc Booke.
"yHe Hebrue word Habar expounded,
-'- where also the supposed secret force of
charmes and inchantments is shewed, and
the efficacie of words is diverse waies de-
clared. Pag. 216.
What is forbidden in scriptures concerning
witchcraft, of the operation of words, the
superstition of the Cabalists and papists,
who createth substances, to imitate God
in some cases is presumption, words of
sanctification. pag. 217.
What eflect & offense witches charmes bring,
how unapt witches are, and how unlikelie
to worke those things which they are
thought to doo, what would follow if those
things were true which are laid to their
charge. pag. 218.
Why God forbad the practise of witchcraft,
the absurditie of the law of the twelve
tables, whereupon their estimation in
miraculous actions is grounded, of their
woonderous works. pag. 220.
An instance of one arreigned upon the law
of the twelve tables, whereby the said law
is prooved ridiculous, of two witches that
could doo woonders. pag. 221.
Lawes provided for the punishment of such
witches as worke miracles, whereof some
are mentioned, and of certeine popish
lawes published against them. pag. 222.
Poetical authorities commonlie alledged by
witchmongers, for the proofe of witches
miraculous actions, and for confirmation
of their supernaturall power. pag. 223.
Poetrie and poperie compared in inchant-
ments,popish witchmongers have more ad-
vantage herein than protestants. pag. 229.
Popish periapts, amulets & charmes, agnus
Dei, a wastcote of proofe, a charme for the
falling evil!, a writing brought to S. Leo
from heaven by an angell, the vertues
of S. Saviors epistle, a charme against
theeves, a writing found in Christs wounds,
of the crosse, &c. P^g- 230.
H A charme against shot, or a wastcote of
proofe. Against the falling evill, p. 231.
A popish periapt or charme, which must
never be said, but carried about one,
against theeves. Another amulet, pag. 233.
A papisticall charme. A charme found in
the ca/non of the masse. Other papisticall
charmes. pag. 234. A charme of the holie
Crosse, pag. 235. A charme taken out of
the Primer. pag. 236.
How to make holie water, and the vertues
thereof, S. Rufins charme, of the wearuig
& bearing of the name of Jesus, that the
sacrament of confession & the eucharist
is of as much efficacie as other charmes,
and magnified by L. Vairus. pag. 237,
Of the noble balme used by Moses, apishlie
counterfeited in the church of Rome.
pag. _ 238.
The opinion of Ferrarius touching charmes,
periapts, appensions, amulets, &c. Of
Homericall medicines, of constant opinion,
and the effects thereof. pag. 239.
Of the effects of amulets, the drift of Arge-
rius Ferrarius in the commendation of
charmes, &c : foure sorts of Homericall
medicines, and the choice thereof; of
imagination. pag. 241.
Choice of charmes against the falling evill,
the biting of a mad dog, the stinging of a
scorpion, the toothach, for a woman in
travell, for the kings evill, to get a thorne
out of any member, or a bone out of ones
throte, charmes to be said fasting, or at
the gathering of hearbs, for sore eies, to
open locks, against spirits, for the bots
in a horsse, and speciallie for the Duke of
Albas horsse, for sowre wines, &c. pag. 242.
If For the faUing evill. pa. 242. Against
the biting of a mad dog. pag. 243. Against
the biting of a scorpion. Against the
toothach. A charme to release a woman
in travell. To heale the Ivings or Queenes
evill, or anie other sorenesse in the throte.
A charme read in the Romish church,
upon saint Blazes daie, that will fetch a
thorne out of anie place of ones bodie, a
bone out of the throte, &c ; Lect. 3. pag.
244. A charme for the headach. A
charme to be said ech morning by a
witch fasting, or at least before she go
abroad. Another charme that witches use
at the gathering of their medicinable
hearbs. An old womans charme, wher-
with she did much good in the countrie,
and grew famous thereby, pag. 245. An-
other like charme. A charme to open
locks. A charme to drive awaie spirits
that haunt anie house, pag. 246. A prettie
charme or conclusion for one possessed.
Another for the same purpose. Another
to the same effect. Another charme or
witchcraft for the same. pag. 247. A
charme for the bots in a horsse. pag. 248.
A charme against vineger. pa. 249.
The inchanting of serpents & snakes, objec-
tions answered concerning the same ; fond
reasons whie charmes take effect therein,
Mahomets pigeon, miracles wrought by
an Asse at Memphis in Aegypt, popish
charmes against serpents, of miracle-
-workers, the taming of snakes, Bodins lie
of snakes. pag. 249.
Charmes to carrie water in a sive, to know
what is spoken of us behind our backs,
for bleare eies, to make seeds to growe
well, of images made of wax, to be rid of
a witch, to hang hir up, notable authori- S g. iiii. y.
ties against waxen images, a storie be-
wraieng the knaverie of waxen images,
pag. 256
t
XXXIV
TJie Contents.
f A charme teaching how to hurt whom you
list with images of wax, &c. pag. 257.
Sundrie sorts of charmes tending to divrrse
purposes, and first, certeine charmes to
make taciturnitie in tortures. pag. 259.
1[ Counter charmes against these and all
other witchcrafts, in the saieng also
whereof witches are vexed, &c. A charme
for the choine cough. For corporall or
spirituall rest, Charmes to find out a
[Ss. v.] theefe. pag. 260. Another/ waie to find
out a theefe that hath stolne any thing
from you. pag. 261. To put out the
theeves eie. Another waie to find out a
theefe. pag. 262. A charme to find out
or spoile a theefe. S. Adelberts cursse or
charme against theeves. pag 263. Another
inchantment. P^g. 266.
A charme or experiment to find out a witch,
pag. 266.
^ To spoile a theefe, a witch, or any other
enimie. and to be delivered from the evill.
pag. 269. A notable charme or medicine
to pull out an arrowhead, or any such
thing that sticketh in the flesh or bones,
and cannot otherwise be had out. Charmes
[Ss. V. v.] against a quotidian ague. For all maner
of agues intermittant. Periapts, charac-
ters, &c : for agues, and to cure all dis-
eases, and to deliver from all evill. p. 270.
More charmes for agues, pag. 271. For a
bloudie fluxe, or rather an issue of bloud.
Cures CO mmensed and finished by witch-
craft, pa, 273. Another witchcraft or
knaverie, practised by the same surgion.
pag. 275. Another experiment for one
bewitched. Otherwise. A knacke to
know whether you be bewitched, or no,
&c. pag. 276.
That one witchcraft may lawfullie meete
with another. pag. 277.
Who are privileged from witches, what
bodies are aptest to be bewitched, or to be
witches, why women are rather witches
than men, and what they are. pag. 277.
What miracles witchmongers report to have
been done by witches words &c : contra-
dictions of witchmongers among them-
selves, how beasts are cured hereby, of
bewitjhed butter, a charme against
witches, & a counter charme, the effect of
charmes and words prooved by L. Vairus
to be woonderfull. pag. 279.
% A charme to find hir that bewitched your
kine. Another, for all that have bewitched
any kind of cattell. p. 281. A speciall
charme to preserve all cattell from witi h-
craft. pag. 2S2.
Lawfull charmes, rather medicinable cures
for diseased cattell. The charme of
charmes, and the power thereof, pag. 283.
1[ The charme of charmes. Otherwise,
pag. 284.
A confutation of the force and vertue falselie
ascribed to charmes and amulets, by the
authorities of ancient writers, both divines
and physicians. pag. 285.
If The xiii. Booke.
He signification of the Hebrue word
Hartumim, where it is found written
T
in the scriptures, and how it is diverslie
translated : whereby the objection of
Pharaos magicians is afterward answered
in this booke ; also of naturall magicke
not evill in it selfe. Pag. 287.
How the philosophers in times past travelled
for the knowledge of naturall magicke, of
Salomons knowledge therein, who is to be
called a naturall magician, a distinctio
therof, and why it is condemned for witch-
craft, pag. 288.
What secrets doo lie hidden, and what is
taught in naturall magicke, how Gods
glorie is magnified therein, and that it is
nothing but the worke of nature, pag. 290.
What strange things are brought to passe by
naturall magicke. P^g' 291.
The incredible operation of waters, both
standing and running ; of wels, lakes,
rivers, and of their woonderfull effects.
pag. 292.
The vertues and qualities of sundrie pre-
tious stones, of cousening Lapidaries, &c.
pag. _ 293.
Whence the pretious stones receive their
operations, how curious Magicians use
them, and of their/ seales. pag. 297.
The sympathie and antipathic of naturall
and elementarie bodies declared by di-
verse examples of beasts, birds, plants,
&c. pag. 301.
The former matter prooved by manie exam-
ples of the living and the dead. pag. 303.
The bewitching venome conteined in the
bodie of an harlot, how hir eie, hir toong,
hir beautie and behavior bewitcheth some
men : of bones and homes yeelding great
vertue. pag. 304.
Two notorious woonders and yet not mar-
velled at. pag. 305.
Of illusions, confederacies, and legierde-
maine, and how they may be well or ill
used. pag. 307.
Of private confederacie, and of Brandons
pigeon. _ pag. 308.
Of publike confederacie, and whereof it
consisteth. pag. 309.
How men have beene abused with words of
equivocation, with sundrie examples there-
of, pag. 309.
How some are abused with naturall magike,
and sundrie examples therof when illu-
sion is added thereunto, of Jacobs pied
sheepe, and of a blacke Moore, pag. 311.
The opinion of witchmongers, that divels
can create bodies, & of Pharaos magicians,
pag. 312.
How to produce or make monsters by art
magike, and why Pharaos magicians
could not make lice. pa. 313.
That great matters may be wrought by this
art, when princes esteeme and mainteine
it : of divers woonderfull experiments,
and of strange conclusions in glasses, of
the art perspective, &c. pag. 315.
A comparison betwixt Pharaos magicians
and our witches, and how their cunning
consisted in juggling knacks. pag. 317.
That the serpents and frogs were trulie pre-
sented, and the water poisoned indeed by
Jannes and Jambres, of false prophets, and
of their miracles, of Balams asse. pag. 318
The Contents.
XXXV
The art of juggling discovered, and in
what points it dooth principallie consist,
pag. 321.
Of the ball, and the manner of legierde-
maine therwith, also notable feats with
one or diverse balles. pag. 322.
1[ To make a little ball swell in your hand
till it be verie great, p. 323. To con-
sume (or rather to conveie) one or manie
balles into nothing, pag. 324. How to rap
a wag upon the knuckles- pag. 324.
Of conveiance of monie. pag. 324.
% To conveie monie out of one of your
hands into the other by legierdemaine.
pag. 325. To convert or transubstantiate
monie nito counters, or counters into
monie. pag. 325. To put one testor inte
one hand, and an other into the other
hand, and with words to bring them to-
gither. pag. 325. To put one testor into a
strangers hand, and another into your
owne, and to conveie both into the
strangers hand with words, pag. 326. How
to doo the same or the like feat otherwise.
pa. 326. To throwe a peece of monie
awaie, and to find it againe where you
list. pag. 326. With words to make a
groat or a testor to leape out of a pot, or
to run alongst upon a table, pag. 327. To
make a groat or a testor to sinke through
a table, and to vanish out of a handkercher
verie strangelie. pag. 327.
A notable tricke to transforme a counter to a
groat. pag. 328.
An excellent feat, to make a two penie peece
lie plaine in the palme of your hand, and
to be passed from thence when you list,
pag. _ 329.
1[ To conveie a testor out of ones hand that
holdeth it fast. pag. 329. To throwe a
peece of monie into a deepe pond, and to
fetch it againe from whence you list,
pag. _ _ _ _ 330./
To conveie one shilling being in one hand
into an other, holding your armes abroad
like a rood. pag. 330. How to rap a wag
on the knuckles. pag- 33°.
To transforme anie one small thing into anie
other forme by folding of paper, pag. 331.
Of cards, with good cautions how to avoid
cousenage therein : speciall rules to con-
veie and handle the cards, and the maner
and order how to accomplish all difficult
and strange things wrought by cards.
„pag. . 331-
Tl How to deliver out foure aces, and to con-
vert them into foure knaves, pag. 333. How
to tell one what card he seeth in the bot-
tome, when the same card is shuffled into
the stocke. pag. 334. An other waie to doo
the same, having your selfe indeed never
seene the card. pag. 334. To tell one with-
out confederacie what card he thinketh.
pag- 334-
How to tell what card anie man thinketh,
how to conveie the same into a kernell of
a nut or cheristone, &c : and the same
againe into ones pocket : how to make one
drawe the same or anie card you list, and
all under one devise. pag. 335.
Of fast or loose, how to knit a hard knot
upon a handkercher, and to undoo the
same with words. p. 336.
H A notable feat of fast or loose, namelie, to
pull three headstones from off a cird,
while you hold fast the ends thereof, with-
out remooving of your hand. pag. 337.
Juggling knacks by confederacie, and how
to know whether one cast crosse or pile by
the ringing. pag. 338.
H To make a shoale of goslings drawe a tim-
ber log. pag. 338. To make a pot or anie
such thing standmg fast on the cupboord,
to fall downe thense by vertue of words,
pag. 338. To* one danse naked, pag. 339. ["make]
To transforme or alter the colour of ones
cap or hat. pag. 339. How to tell where a
stoUen horsse is become. pag. 339.
Boxes to alter one graine into another, or to
consume the graine or come to nothing,
pag. 340-
*\ How to conveie (with words or charmes)
the come conteined in one boxe into an
other, pag. 340. Of an other boxe to con-
vert wheat into flower with words, &c.
pag. 341. Of diverse petie juggling knacks,
pag. 341-
To burne a thred, and to make it whole
againe with the ashes thereof. pag. 341.
H To cut a lace asunder in the middest, and
to make it whole againe. pag. 342. How
to pull laces innumerable out of your
mouth, of what colour or length you list,
and never anie thing seene to be therein,
pag. _ 343-
How to make a booke, wherein you shall
shew everie leafe therein to be white,
blacke, blew, red, yellow, greene, &c.
pag. 343-
Desperate or dangerous juggling knacks,
wherin the simple are made to thinke,
that a seelie juggler with words can hurt
and hclpe, kill and revive anie creature
at his pleasure: and first to kill anie [Ss. vi.]
kind of puUen, and to give it life againe.
pag. 346-
H To eate a knife, and to fetch it out of anie
other place, pag. 346. To thrust a bodkin
into your head without hurt. pag. 347. To
thrust a bodkin through your toong, and
a knife through your arme: a piltiful sight,
without hurt or danger, pag. 347. To
thrust a peece of lead into one eie, and to
drive it about (with a sticke) betweene the
skin and flesh of the forehead, untill it be
brought to the other eie, and there thrust
out. pag. 348. To cut halfe your nose
asunder, and to heale it againe presentlie
without anie salve. pag. 348 /
To put a ring through your cheeke. pag. 348. [Ss vi. v.]
To cut off ones head, and to laie it in a
platter, &c : which the juglers call the
decollation of John Baptist, pag. 349. To
thrust a dagger or bodkin in your guts
verie strangelie, and to recover immediat-
lie. pag. 350. To draw a cord through
your nose, mouth or hand, so sensiblie as it
is wonderfuU to see. pag. 351.
The conclusion wherein the reader is referred
to certeine patterns of instruments where-
with diverse feats here specified are to be
executed. pag. 3Si-
XXX VI
TJie Contents.
O'
'\ The xiiii. Booke.
^F the art of Alqumysterie, of their woords
of art and devises to bleare mens eies,
and to procure credit to their profession,
Pag. 353-
[S s. iii.] The Alcumysters drift, the Chanons yeomans
tale, of alcumystical stones and waters,
pag. 355-
Of a yeoman of the countrie cousened by an
Alcumyst. pag. 357-
A certeine king abused by an Alcumyst,
and of the kings foole a pretie jest,
pag. 360-
A notable storie written by Erasmus of two
Alcumysts, also of longation and curtation.
pag. 361-
The opinion of diverse learned men touching
the follie of Alcumystrie. pag. 368.
That vaine and deceitfuU hope is a great
cause why men are seduced by this allur-
ing art, and that there labours therein are
bootelesse, &c. pag. 371-
A continuation of the former matter, with a
conclusion of the same. p. 372-
H The XV. Booke.
'y He e.xposition of lidoni, and where it is
-'■ found, whereby the whole art of conjur-
ation is deciphered. Pag. 376.
An inventarie of the names, shapes, powers,
governement, and effects of divels and
spirits, of their severall segniorities and
degrees : a strange discourse woorth the
reading. p. 377-
The houres wherein principall divels may be
bound ; to wit, raised and restrained from
dooing of hurt. p. 393.
The forme of adjuring or citing of the spuits
aforesaid to arise & appeare. page. 393.
A confutation of the manifold vanities con-
teined in the precedent chapters, speciallie
of commanding of divels. pag. 396.
The names of the pl.-inets, their characters,
togither with the twelve signes of the
zodiake, their dispositions, aspects, and
government, with other observations,
pag. _ 397-
H The twelve signes of the zodiake, their
characters and denominations, &c. pag.
397. Their dispositions or inclinations. 397.
The disposition of the planets, pag. 398.
The aspects of the planets. 398. How the
dale is divided or distinguished. 398. The
division of the dale, and the planetarie
regiment, pag. 399. The division of the
night, and the planetarie regiment,
pag. 399-
The characters of the angels of the seven
dales, with their names : of figures, seales
and periapts. P^g- 4oo.
An experiment of the dead. P-ig- 4oi.
A licence for Sibylla to go and come by at
all times. pag. 407.
To know of treasure hidden in the earth.
pag. _ _ 408.
H This is the waie to go invisible by these
three sisters of fairies. 408.
An experiment of Citrael, &c : aiigeli diei
dotninici. P^g- 4fO-
U The seven angels of the seven dales, with
the praier called /?r^/«rt litigme. pag. 410.
How to inclose a spirit in a christall stone,
pag. 411/
A figure or typeproportionall, shewing what
forme must be observed and kept, in mak-
ing the figure whereby the former secret
of inclosing a spirit in christall is to be ac-
complished, &c. pag. 414.
An experiment of Bealphares. pag. 415.
^ The twoo and twentieth Psalme. pag. 416.
This psalme also following, being the fiftie
one psalme, must be said three times over,
&c. pag. 416.
To bind the spirit Bealphares, and to lose
him againe. pag. 418-
^ A licence for the spirit to depart, pag. 419.
A type or figure of the circle for the maister
and his fellowes to sit in, shewing how &
after what fashion it should be made,
pag. 420-
The making of the holie water pag. 421.
TI To the water sale also as followeth. pag.
421. Then take the salt in thy hand, and
sale putting it into the water, making in
the maner of a crosse. pag. 421. Then
sprinkle upon anie thing, and sale as fol-
loweth. pag. 422.
To make a spirit to appeare in a christall.
pag. _ 422.
An experiment of the dead. pag. 423.
If Now the Pater noster, Ave, and Credo
must be said, and then the praier imme-
diatlie following. p. 425.
A bond to bind him to thee, and to thy N.
as followeth. pag. 425.
^ This bod as followeth, is to call him into
your christall stone, or glasse, &.C. pag.
428. Then being appeared, sale these
words following, pag. 429. A licence to
depart. pag. 429.
When to taike with spirits, and to have true
answers to find out a theefe. pag. 430.
•J To speake with spirits. pag. 430.
A confutation of conjuration, especiallie
of the raising, binding and dismissing of
the divell, of going invisible and other
lewd practises. pag. 430.
A comparison betweene popish exorcists and
other conjurors, a popish conjuration
published by a great doctor of the
Romish church, his rules and cautions,
pag. 433-
A late experiment, or cousening conjuration
practised at Orleance by the Franciscane
Friers, how it was detected, and the
judgement against the authors of that
comedie. _ pag. 435.
Who may be conjurors in the Romish church
besides priests, a ridiculous definition of
superstition, what words are to be used
and not used in exorcismes, rebaptisme
allowed, it is lawful! to conjure any thing,
differences betweene holie water and con-
juration, pag. 438.
The seven reasons why some are not rid of
the divell with all their popish conjura-
tions, why there were no cojurors in the
primitive church, and why the divell is
The Contents.
xxxvu
not so soone cast out of the bewitched as
of the possessed. _ pag. 441.
Other grosse absurdities of witchmongers in
this matter of conjurations. pag. 443.
Certaine conjurations taken out of the pon-
tificall and out of the missall. pag. 444.
11 A conjuration written in the masse booke.
Fol. I. pag. 445. Oremus. pag. 445.
That popish priests leave nothing uncon-
jured, a forme of exorcisme for incense,
pag. 446.
The rules and lawes of popish E.xorcists and
other conjurors all one, with a confutation
of their whole power, how S. Martine con-
jured the divell. _ pag. 447.
That it is a shame for papists to beleeve
other conjurors dooings, their owne being
of so litle force, Hippocrates his opinion
herein. _ pag. 450./
How conjurors have beguiled witches, what
bookes they carie about to procure credit
to their art, wicked assertions against
Moses and Joseph. pag. 451.
All magicall arts confuted by an argument
concerning Nero, what Cornelius Agrippa
and Caroius Gallus have left written ther-
of, and prooved by e.xperience. pag. 452.
Of Salomons conj urations, and of the opinion
conceived of his cunning and practise
therein. pag. 454.
Lessons read in all churches, where the pope
hath authoritie, on Saint Margarets dale,
translated into English word for word,
pag. 455-
A delicate storie of a Lombard, who by
saint jMargarets example would needs
fight with a reall divell. pag. 457.
The storie of S. Margaret prooved to be
both ridiculous and impious in everie
point. pag. 459.
A pleasant miracle wrought by a popish
preest. pag. 460.
The former miracle confuted, with a strange
storie of S. Lucie. _ pag 461.
Of visions, noises, apparitions, and imagined
sounds, and of other illusions, of wander-
ing soules : with a confutation thereof
pag. _ 461.
Cardanus opinion of strange noises, how
counterfet visions grow to be credited, of
popish appeerances, of pope Boniface,
pag. 464.
Of the noise or sound of eccho, of one that
narrowlie escaped drowning thereby &c.
pag . . . 465-
Of Theurgie, with a confutation therof, a
letter sent to me concerning these matters,
pag. 466.
U The copie of a letter sent unto me R. S.
by T. E. Maister of art, and practiser
both of physicke, and also in times past,
of certeine vaine sciences ; now condemned
to die for the same : wherein he openeth
the truth touching these deceits, pag. 467.
II The xvi. Booke.
A Conclusion, in maner of an epilog, re-
•'^ peating manie of the former absurdities
of witchmongers conceipts, confutations
thereof, and of the authoritie of James
Sprenger and Henry Institor inquisitors
and compilers of M. Mai. Pa. 470.
By what meanes the common people have
beene made beleeve in the miraculous
works of witches, a' definition of witch-
craft, and a description thereof, pag. 471.
Reasons to proove that words and characters
are but babies, and that witches cannot doo
such things as the multitude supposeth
they can, their greatest woonders prooved
trifles, of a yoong gentleman cousened.
pag. . 473-
Of one that was so bewitched that he could
read no scriptures but canonicall, of a
divell that could speake no Latine, a
proofe that witchcraft is flat cousenage.
pag. _ _ _ 476.
Of the divination by the sive & sheeres, and
by the booke and key, Hemingius his [Ssvii.v.]
opinion thereof confuted, a bable to know
what is a clocke, of certeine jugling
knacks, manifold reasons for the over-
throwe of witches and conjurors, and their
cousenages, of the divels transformations,
of Ferrum candeiis, &^c. pag. 477.
How the divell preached good doctrine in the
shape of a preest, how he was discovered,
and that it is a shame (after confutation of
the greater witchcrafts) for anie man to
give credit to the lesser points thereof,
pag. ... . 481-
A conclusion against witchcraft, in maner
and forme of an Induction. pag. 483.
Of naturall witchcraft or fascination, pag. 4S4.
Of inchanting or bewitching eies. pag. 485./
Of naturall witchcraft for love, &c. pag. 487. [S s. viii.]
A Discourse upon divels and spirits, and
•'"*■ first of philosophers opinions, also the
maner of their reasoning hereupon, and
the same confuted. Pag. 489.
Mine owne opinion concerning this argu-
ment,to the disproofe of some writers here-
upon, pag. 491.
The opinion of Psellus touching spirits, of
their severall orders, and a confutation of
his errors therein. pag. 492.
More absurd assertions of Psellus and such
others, concerning the actions and passions
of spirits, his definition of them, and of
his experience therein. " pag. 495.
The opinion of Fascius Cardanus touching
spirits, and of his familiar divell. pag. 497.
The opinion of Plato concerning spirits,
divels and angels, what sacrifices they
like best, what they feare, and of Socrates
his familiar divell. pag. 498.
Platos nine orders of spirits and angels,
Dionysius his division thereof not much
differing from the same, all disprooved by
learned divines. pag. 500.
The commensementofdivelsfondlie gathered
out of the 14. of Isaie, of Lucifer and of
his fall, the Cabalists the Thalmudists
and Schoolemens opinions of the creation
of angels. pag. 501.
Of the cotention betweene the Greeke and
XXXVUl
The Contents.
Latine church touching the fall of angels,
the variance among papists themselves
[S s viii. v.] herein, a conflict betweene Michael and
Lucifer. pag. 503.
Where the battell betweene Michael and
Lucifer was fought, how long it continued,
and of their power, how fondlie papists
and infidels write of them, and how rever-
entlie Christians ought to thinke of them,
p. . 504-
Whether they became divels which being
angels kept not their vocation, in Jude
and Peter ; of the fond opinions of the
Rabbms touching spirits and bugs, with a
confutation thereof. P^g- 5o6.
That the divels assaults are spirituall and
not temporall, and how grosselie some
understand those parts of the scripture,
pag. _ _ 508.
The equivocation of this word spirit, how
diverslie it is taken in the scriptures, where
(by the waie) is taught that the scripture
is not alwaies literallie to be interpreted,
nor yet allegoricallie to be understood,
pa. 509.
That it pleased God to manifest the power
of his Sonne and not of witches by mira-
cles, pag. 512.
Of the possessed with devils. _ pag. 513.
That we being not throughlie informed of
the nature of divels and spirits, must
satisfie our selves with that which is di-
livered us in the scriptures touching the
same, how this word divell is to be under-
stood both in the singular & plurall num-
ber, of the spirit of God and the spirit of
the divell, of tame spirits,ofAhab pag. 154.
Whether spirits and soules can assume
bodies, and of their creation and substance,
wherein writers doo extreamelie contend
and varie. pag. 516.
Certeine popish reasons concerning spirits
made of aier, of dale divels and night
divels, and why the divell loveth no salt
in his meate pag. 517.
That such divels as are mentioned in the
scriptures, have in their names their na-
ture and qualities expressed, with in-
stances thereof. P^g- S^S-
[* Pneuma-] Diverse names of the divell, whereby his
nature and disposition is manifested.
pag. 520-
That the idols or gods of the Gentiles are
divels, their diverse names, and/ in what
affaires their labours and authorities are
emploied, wherein also the blind supersti-
tion of the heathen people is discovered,
pag. 521.
Of the Romans cheefe gods called Dii se-
lecti, and of other heathen gods, their
names and offices. pag. 523.
Of diverse gods in diverse countries.
Of popish provmciall gods, a comparison be-
tweene them and heathen gods, of physi-
call gods, and of what occupation everie
popish god is. pag. 526.
A comparison betweene the heathen and
papists, touching their e.vcuses for idola-
trie. pag. 529.
The conceipt of the heathen and the papists
all one in idolatrie, of the councell of
Trent, a notable storie of a hangman
arraigned after he was dead and buried,
&c. pag. 530.
A confutation of the fable of the hangman,
of manie other feined and ridiculous tales
and apparitions, with a reproofe thereof,
pag. . _ 532-
A confutation of Johannes Laurentius, and
of manie others, mainteining these fained
and ridiculous tales and apparitions, &
what driveth them awaie ; of Moses and
Helias appearance in Mount Thabor.
pag. _ _ _ 534-
A confutation of assuming of bodies, and of
the serpent that seduced Eve. pag. 536.
The objection concerning the divels assum-
ing of the serpents bodie answered,
pag. 537-
Of the cursse rehearsed Genes. 3. and that
place rightlie expounded, John Calvines
opinion of the divell. pag. 539.
Mine owne opinion and resolution of the
nature of spirits, and of the divell, with his
properties. pag. 540.
Against fond witchmongers, and their
opinions concerning corporall divels.
pag. .... 542-
A conclusion wherin the Spirit of spirits is
described, by the illumination of which
spirit all spirits are to be tried : with a
confutation of the Pneutomachi* flatlie de-
nieng the divinitie of this Spirit, pag. 543.
FINIS.
^ Imprinted at London by
William Brome.
[These Contents in original end the book as do our Indices.]
Appendix I.
\Ch. [ to 9 affixed to the \^th Book in Ed. 1665.]
Chap.
I. C\F Magical Circles, and the reason of
^-^ t leir Institution. 215
II. H01V to raise up the Ghost of one that
hath hanged himself. 217
III. How to raise iip the three Spirits,
Paymon, Bathin, and Barma ; and what
wonderful things may be effected through
their Assistance. 218
IV. How to consecrate all manner of Circles,
Fumigations, Fires, Magical Garments,
and Utensils. 220
V. Treating jnore practically of the Co?ise-
Page.
cration of Circles, Fires, Gartnents and
Fumigations. 221
VI. How to raise and exorcise all sorts of
Spirits belonging to the A iry Region. 111
VII. How to obtain the familiarity of the
Genius, or Good Angel, and cause him to
appear. 223
VIII. A form of Conjuring Luridan the
Familiar, otherwise called Belelah. 224
IX. How to cotijtire the Spirit Balkin tlie
Master of Luridan. 226
Appendix II.
[Second Book of A Discourse on Devils and Spirits.']
Book II.
Chap.
I. y^F spirits in general, wliat they are,
'-^ a}id hozu to be co)isidercd, also how
far the p07uer 0/ Magiiians and Witches,
is able to operate in Diabolical Ma-
gick. 39
II. Of the good and evil Dsemons or Genii ;
•whether they are, what they are, and how
they are manifested; also of their jiames,
powers, faculties, offices, how they are to
be considered. 42
III. Of the Astral Spirits of Men de-
parted ; wliat they are, and 7uhy tJiey ap-
pear again, and what witclicraft may be
wrought by them. 45.
Page.
IV. Of astral spirits, or separate daemons ui
all their drstinctiotis, names, dr' natures,
and places of habitations, <Sr= what maybe
ivrought by their assistance. 49
V. Of the Infernal Spirits, or Devils, dr'
damned sojils, treating what their tia-
tures, names, &^ powers are. 56.
VI. Of the nature, force, 6^ fortns of
charms, periapts, a>nulets, pentacles, con-
jurations, ceremonies, is'c. 66
VII. Being the conclusion of the whole,
7vherein divers ancient spells, cliarms,
incantations, and exorcisms, are briefly
spoken of, 68
THE END.
The discoverie of Witchcraft.
^f The first Booke.
The first Chapter.
An impeachment of Witches power in jneteors and elementarie bodies
tciidiiii!; to the rebicke of such as attribute too much unto them.
I HE fables of Witchcraft have taken so fast hold and deepe
root in the heart of man, that fewe or none can (novva-
daies) with patience indure the hand and correction of
God. For if any adversitie, greefe, sicknesse, losse of
children, corne, cattell, or libertie happen vnto them ; by & by
they exclaime uppon witches. As though there were no God in
Israel that ordereth all things according to his will ; punishing both
just and unjust with greefs, plagues, and afflictions in maner and
forme as he thinketh good : but that certeine old women heere on
earth, called witches, must needs be the contrivers of all mens
calamities, and as though they themselves were innocents, and had
deserved no such punishments. Insomuch as they sticke not to ride
and go to such, as either are injuriouslie tearmed witches, or else are
willing 50 to be accounted, seeking at their hands comfort and remedie
in time of their tribulation, contrarie to Gods will and commandement
in that behalfe, who bids us resort to him in all / our necessities.
Such faithlesse people (I sale) are also persuaded, that neither
haile nor snowe, thunder nor lightening, raine nor tempestuous winds
come from the heavens at the commandement of God : but are raised
by the cunning and power of witches and conjurers ; insomuch as a
clap of thunder, or a gale of wind is no sooner heard, but either they
run to ring bels, or crie out to burne witches ; or else burne consecrated
things, hoping by the smoke thereof, to drive the divell out of the
aire, as though spirits could be fraied awaie with such externall toies :
howbeit, these are right inchantments, as Brentius affirmeth.
But certeinlie, it is neither a witch, nor divell, but a glorious^ God
that maketh the thunder. I have read in the scriptures, that God ^
maketh the blustering tempests and whirlewinds : and I find that it
is<= the Lord that altogither dealeth with them, and that they*^ blowe
according to his will. But let me see anie of them all " rebuke and
still the sea in time of tempest, as Christ did ; or raise the stormie
wind, as ^ God did with his word ; and I will beleeve in them. Hath
B
Job. 5.
Mitth. II.
2
In condone.
aPsal. 25.
bPsal. 83-
«Eccles. 43.
d Luke- g.
Matth. g.
«Mark. 4,41.
Luke. g. 14.
'Psal. 170.
Chap. I.
The discoverie
gjob. 38, 22-
Eccles. 43.
liLeviti. 26.
verse. 3 4.
'Psal. 78, 23-
liNahum. I.
ijob. 26,8.
Job. 37.
Psalme. 135.
Jar. 10 & 15.
mOse. 13.
" Psa. 39, &c.
In epist. ad
Jo. Wierinii.
oExod. 13.
Isai. 65.
Ps. 18, II, 19.
anie witch or conjurer, or anie creature entred into the ^ treasures of
the snowe ; or seene/ the secret places of the haile, which GOD hath
prepared against the daie of trouble, battell, and warre? I for my part
also thinkewith Jesus Sirach, that at Gods onelie commandement the
snowe falleth ; and that the wind bloweth according to his will, who
onelie maketh all stormes to cease; a.nd.'^ who (if we keepe his
ordinances) will send us raine in due season, and make the land to
bring forth hir increase, and the trees of the field to give their fruit.
But little thinke our witchmongers, that the ^ Lord commandeth the
clouds above, or openeth the doores of heaven, as David aftirmeth ;
or that the Lord goeth forth in the tempests and stormes, as the
Prophet '^ Nalunn reporteth: but rather that witches and conjurers are
then about their businesse.
The Martionists acknowledged one God the authour of good things,
and another the ordeiner of evill : but these make the divell a whole
o-od, to create things of nothing, to knowe mens cogitations, and to
doo that which God never did ; as, to transubstantiate men into beasts,
&c. Which thing if divels could doo, / yet followeth it not, that
witches have such power. But if all the divels in hell were dead,
and all the witches in England burnt or hanged ; I warrant you we
should not faile to have raine, haile and tempests, as now we have :
according to the appointment and will of God, and according to the
constitution of the elements, and the course of the planets, wherein
God hath set a perfect and perpetuall order.
I am also well assured, that if all the old women in the world were
witches ; and all the priests, conjurers : we should not have a drop
of raine, nor a blast of wind the more or the lesse for them. For Uhe
Lord hath bound the waters in the clouds, and hath set bounds
about the waters, untill the daie and night come to an end : yea it is
God that raiseth the winds and stilleth them : and he saith to the
rame and snowe ; Be upon the earth, and it falleth. The ™ wind of the
Lord, and not the wind of witches, shall destroie the treasures of
their plesant vessels, and drie up the fountaines ; saith Oseas. Let
us also learne and confesse with the Prophet Z'aw^, that we ° our
selves are the causes of our afflictions ; and not exclaime upon
witches, when we should call upon God for mercie.
The Imperiall lawe (saith Brentius) condemneth them to death
that trouble and infect the aire : but I aflirme (saith he) that it is
neither in the power of witch not divell so to doo, but in God onelie.
Though (besides Bodin, and all the popish writers in generall) it
please Danceus, Hyperiiis, Haningius, Erasius, &c. to conclude
otherwise. The clouds" are called the pillers of Gods tents, Gods
chariots, and his pavillions. And if it be so, what witch or divell can
of Witchcraft. chap. 2. 3
make maisteries therof ? S. Atis;jistine saith, No)i est piitandiun istis August, i.de
transgressoribiis angelisservire hanc7-eru)nvisibiliuin tnafc7'ievi,sed soli ^'^"''"' ""'^'
Deo: We must not thinke that these visible things are at thecommande-
ment of the angels that fell, but are obedient to the onelie God.
Finallie, if witches could accomplish these things ; what needed it
seeme so strange to the people, when Christ by miracle p commanded pMar. 4,41.
both seas and winds, &c. For it is written ; Who is this ? for both
wind and sea obeie him./
The second Chapter. 4- 3.
The inconvenience growing by mens crednlitie herein., with a re-
proofe of some chtirchmen, which aj-e inclined to the common
conceived opinion of witches omnipotencie, and a familiar exatiiple
tliercof.
tUT the world is now so bewitched and over-run with this
fond error, that even where a man shuld seeke comfort
and counsell, there shall hee be sent (in case of necessitie)
from God to the divell ; and from the Physician, to the
coosening witch, who will not sticke to take upon hir, by wordes
to heale the lame (which was proper onelie to Christ ; and to
them whom he assisted with his divine power) yea, with hir
familiar & charmes she will take upon hir to cure the blind : though
in the ^ tenth of S. Johns Gospell it be written, that the divell cannot * Joh. 10, 21.
open the eies of the blind. And they attaine such credit as I have
heard (to my greefe) some of the ministerie afifirme, that they have
had in their parish at one instant, xvii. or xviii. witches : meaning
such as could worke miracles supernaturallie. Whereby they
manifested as well their infidelitie and ignorance, in conceiving Gods
word ; as their negligence and error in instructing their flocks. For
they themselves might understand, and also teach their parishoners,
that ^ God onelie worketh great woonders ; and that it is he which ''Psai. 72, & 136.
IGrfciiiic S«
sendeth such punishments to the wicked, and such trials to the elect :
according to the saieng of the Prophet Haggai,'^ I smote you with c Hag. 2, 23.
blasting and mildeaw, and with haile, in all the labours of your hands ;
and yet you turned not unto me, saith the Lord. And therefore saith
the same Prophet in another place ; "^ You have sowen much, and bring '' Idem. cap. i, 6.
in little. And both in ^ Joel a.nd ^Leviticus, the like phrases and proofes «Joei. i.
are used and made. But more shalbe said of this hereafter.
S. Paiile fore-sawe the blindnesse and obstinacie, both of these
blind shepheards, and also of their scabbed sheepe, when he said ;/ j,
8 They will not suffer wholsome doctrine, but having their eares itching, s 2 Tim. 4, 34.
shall get them a heape of teachers after their own lusts ; and shall
4 Chap. 2. The discoverie
turne their eares from the truth, and shall be given to fables. And
1' I Tim. 4. I h jj^ j-j^g latter time some shall depart from the faith, and shall give heed
to spirits of errors, and doctrines of divels, which speake lies (as
witches and conjurers doo) but cast thou awaie such prophane and
old wives fables. In which sense Basil saith ; Who so giveth heed to
inchanters, hearkeneth to a fabulous and frivolous thing. But I will
rehearse an example whereof I my selfe am not onelie OculaUis testis,
but have examined the cause, and am to justifie the truth of my
report : not bicause I would disgrace the ministers that are godlie,
but to confirme my former assertion, that this absurd error is growne
into the place, which should be able to expell all such ridiculous follie
and impietie.
Margaret*Siraons, ^"^ the assiscs hoMcn at Rochester, Anno 1581, one Margaret
a supposed witch. Szmo7is,l the wife ofjohfi Siino7is, of Brenchlie in Kent, was araigned
for witchcraft, at the instigation and complaint of divers fond and
malicious persons ; and speciallie by the meanes of or\& JoJui Ferrall
vicar of that parish : with whom I talked about that matter, and
found him both fondlie assotted in the cause, and enviouslie bent
towards hir : and (which is worse) as unable to make a good account
of his faith, as shee whom he accused. That which he, for his part,
laid to the poore womans charge, was this.
His Sonne (being an ungratious boie, and prentise to one Robert
Scotcliford clothier, dwelling in that parish of Brenchlie') passed on a
dale by hir house ; at whome by chance hir little dog barked. Which
thing the boie taking in evill part, drewe his knife, & pursued him
therewith even to hir doore : whom she rebuked with some such
words as the boie disdained, & yet neverthelesse would not be per-
suaded to depart in a long time. At the last he returned to his
maisters house, and within five or sixe daies fell sicke. Then was
called to mind the fraie betwixt the dog and the boie : insomuch as
the vicar (who thought himselfe so privileged, as he little mistrusted
that God would visit his children with sicknes) did so calculate ; as
he found, partlie through his owne judgement, and partlie (as he him-
6. selfe told/ me) by the relation of other witches, that his said sonne was
by hir bewitched. Yea, he also told me, that this his sonne (being as
it were past all cure) received perfect health at the hands of another
witch.
He proceeded yet further against hir, affirming, that alwaies in his
parish church,when he desired to read most plainelie, his voice so failed
him, as he could scant be heard at all. Which hee could impute, he
said, to nothing else, but to hir inchantment. When I advertised the
poore woman hereof, as being desirous to heare what she could saie
for hir selfe ; she told me, that in verie deed his voice did much faile
of Witchcraft. chap. 3.
him, speciallie when he strained himselfe to speake lowdest. How
beit, she said that at all times his voice was hoarse and lowe : which
thing I perceived to be true. But sir, said she, you shall understand,
that this our vicar is diseased with such a kind of hoarsenesse, as
divers of our neighbors in this parish, not long since, doubted that he
had the French pox ; & in that respect utterly refused to communi-
cate with him: untill such time as (being therunto injoined by
M, D. Lewen the Ordinarie) he had brought fro London a certificat,
under the hands of two physicians, that his hoarsenes proceeded from
a disease in the lungs. Which certificat he published in the church,
in the presence of the whole congregation : and by this meanes hee
was cured, or rather excused of the shame of his disease. And this I
knowe to be true by the relation of divers honest men of that parish.
And truelie, if one of the Jurie had not beene wiser than the other, she
had beene condemned thereupon, and upon other as ridiculous matters
as this. For the name of a witch is so odious, and hir power so
feared among the common people, that if the honestest bodie living
chance to be arraigned therupon, she shall hardlie escape condem-
nation./
The third Chapter.
Who they be that are called witches, with a manifest declaratioft of
the cause that tnooveth men so commonlie to thijike^ and witches
themselves to beleeve that they can htirt children, cattell, S^c. with
words and imaginatiofts : and of coosening witches.
[;NE sort of such as are said to bee witches, are women
which be commonly old, lame, bleare-eied, pale, fowle,
and full of wrinkles ; poore, sullen, superstitious, and
papists ; or such as knowe no religion : in whose
drousie minds the divell hath goten a fine seat ; so as, what
mischeefe, mischance, calamitie, or slaughter is brought to passe,
they are easilie persuaded the same is doone by themselves ;
inprinting in their minds an earnest and constant imagination Cardan, devar.
hereof. They are leane and deformed, shewing melancholie in their
faces, to the horror of all that see them. They are doting, scolds,
mad, divelish ; and not much differing from them that are thought to
be possessed with spirits ; so firme and stedfast in their opinions, as
whosoever shall onelie have respect to the constancie of their words
uttered, would easilie beleeve they were true indeed.
These miserable wretches are so odious unto all their neighbors,
and so feared, as few dare offend them, or denie them anie thing they
aske : whereby they take upon them ; yea, and sometimes thinke,
that they can doo such things as are beyond the abilitie of humane
7. 5.
rerum.
6 Chap 3. The discoverie
nature. These go from house to house, and from doore to doore for a
pot full of milke, yest, drinke, pottage, or some such releefe ; without
the which they could hardlie live : neither obtaining for their service
and paines, nor by their art, nor yet at the divels hands (with whome
they are said to make a perfect and visible bargaine) either beautie,
monie, promotion, welth, worship, pleasure, honor, knowledge,
S. learning, or anie other benefit whatsoever. /
It falleth out many times, that neither their necessities, nor their
expectation is answered or served, in those places where they beg or
borrowe ; but rather their lewdnesse is by their neighbors reprooved.
And further, in tract of time the witch waxeth odious and tedious to
hir neighbors ; and they againe are despised and despited of hir : so
as sometimes she cursseth one, and sometimes another ; and that
from the maister of the house, his wife, children, cattell, &c. to the
little pig that lieth in the stie. Thus in processe of time they have all
displeased hir, and she hath wished evill lucke unto them all ; perhaps
with cursses and imprecations made in forme. Doubtlesse (at length)
some of hir neighbors die, or fall sicke ; or some of their children are
visited with diseases that vex them strangelie : as apoplexies,
epilepsies, convulsions, hot fevers, wormes, &c. Which by ignorant
parents are supposed to be the vengeance of witches. Yea and their
opinions and conceits are/ confirmed and maintained by unskilfull
physicians : according to the common saieng ; Inscitice pallium
malejiciuni &r^ iticantatio, Witchcraft and inchantment is the cloke
of ignorance : whereas indeed evill humors, & not strange words,
witches, or spirits are the causes of such diseases. Also some of their
cattell perish, either by disease or mischance. Then they, upon whom
such adversities fall, weighing the fame that goeth upon this woman
(hir words, displeasure, and cursses meeting so justlie with their mis-
fortune) doo not onelie conceive, but also are resolved, that all their
mishaps are brought to passe by hir onelie meanes.
The witch on the other side exspecting hir neighbours mischances,
and seeing things sometimes come to passe according to hir wishes,
Bodjn li.2.de cursses, and incantations (for Boditi himselfe confesseth, that not
dismono : cap. 3. above two in a hundred of their witchings or wishings take effect)
being called before a Justice, by due examination of the circumstances
is driven to see hir imprecations and desires, and hir neighbors
harmes and losses to concurre, and as it were to take effect : and so
confesseth that she (as a goddes) hath brought such things to passe.
Wherein, not onelie she, but the accuser, and also the Justice are
fowhe deceived and abused ; as being thorough hir confession and
other circumstances persuaded (to the injurie of Gods glorie) that she
Q hath doone, or can doo that which / is proper onelie to God himselfe.
of WitcJicraft. chap. 4. 7
Another sort of witches there are, which be absolutehe cooseners.
These take upon them, either for gloria, fame, or gaine, to doo anie
thing, which God or the divell can doo : either for foreteUing of things
to come, bewraieng of secrets, curing of maladies, or working of
miracles. But of these I will talke more at large heereafter.
The fourth Chapter.
What miraculous actions a7'e imputed to ivitches by witchftwugers,
papists, and poets.
jLTHOUGH it be quite against the haire, and contrarie to
the divels will, contrarie to the witches oth, promise, and
homage, and contrarie to all reason, that witches should
helpe anie thing that is bewitched ; but rather set forward
their maisters businesse : yet we read hi malleo malejicarum, Mai. Male/. par.
. T , ,1 1 • 2. quast.i.cap,2.
of three sorts of witches ; and the same is affirmed by all the writers
heereupon, new and old. One sort (they say) can hurt and not
helpe, the second can helpe and not hurt, the third can both helpe
and hurt. And among the hurtfull witches he saith there is one
sort more beastlie than any kind of beasts, saving woolves : for these
usuallie devoure and eate yong children and infants of their owne
kind. These be they (saith he) that raise haile, tempests, and hurtfull
weather ; as lightening, thunder, &c. These be they that procure
barrennesse in man, woman, and beast. These can throwe children
into waters, as they walke with their mothers, and / not be scene. 7-
These can make horsses kicke, till they cast the riders. These can
passe from place to place in the aire invisible. These can so alter
the mind of judges, that they can have no power to hurt them. These
can procure to themselves and to others, taciturnitie and insensibilitie
in their torments. These can bring trembling to the hands, and
strike terror into the minds of them that apprehend them. These can
manifest unto others, things hidden and lost, and foreshew/ things 10.
to come ; and see them as though they were present. These can
alter mens minds to inordinate love or hate. These can kill whom
they list with lightening and thunder. These can take awaie mans
courage, and the power of generation. These can make a woman
miscarrie in childbirth, and destroie the child in the mothers wombe,
without any sensible meanes either inwardhe or outwardlie applied.
These can with their looks kill either man or beast.
All these things are avowed by James Spre7tger and Henrie Institor
III malleo malejicarum, to be true, & confirmed by Nider, and the
inquisitor Cumanus ; and also by Danceus, Hyperius, Hemingius, and
multiplied by Bodinus, and frier Bartholomccus Spineus. But bicause
I will in no wise abridge the authoritie of their power, you shall have
Chap. 4.
TJie discoverie
*Ovid. lib.
metamor-
fhoseon 7.
Danceiis in
dialog.
Pselhis in
oferatione
deem.
Virg.in Da mo
Horn. epod. 5.
Tibul.de/ascinat.
lib. I. eUg. 2.
Ovid epist 4.
Lex. 12.
tabulayum..
Mai. Male/.
Luc a. de bello
civili. lib. 6.
Virg. eclog. 8.
Cv id.de remedio
amoris. lib. i.
Ilypcrius.
Erastus.
Rich. Gal. in his
horrible treatise.
Hcmingius.
Bar. Spineus.
Bryan Darcy
Con/essio
Windesor.
Virgil. A eneid. 4.
C. Matilius
astrol. lib. i.
Mai. Male/,
part. 2. quccst
I. cap. 14. 8.
I. Cor 9, 9.
also the testimonies of manic other grave authors in this behalfe ; as
followeth.
*And first CT/zV/affirmethjthat they can raise and suppresse Hghtening
and thunder, raine and haile, clouds and winds, tempests and earth-
quakes. Others doo write, that they can pull downe the moone and
the starres. Some write that with wishing they can send needles into
the livers of their enimies. Some that they can transferre corne in
the blade from one place to another. Some, that they can cure
diseases supernaturallie, flie in the aire, and danse with divels. Some
write, that they can plaie the part of Succubus, and contract them-
selves to Incttbus; and so yoong prophets are upon them begotten, &c.
Som sale they can transubstantiate themselves and others, and take
the forms and shapes of asses, woolves, ferrets, cowes, apes, horsses,
dogs, &c. Some say they can keepe divels and spirits in the likenesse
of todes and cats.
They can raise spirits (as others affirme) drie up springs, turne the
course of running waters, inhibit the sunne, and staie both day and
night, changing the one into the other. They can go in and out
at awger holes, & saile in an egge shell, a cockle or muscle shell,
through and under the tempestuous seas. They can go invisible,
and deprive men of their privities, and otherwise of the act and
use of venerie. They can bring soules out of the graves. They
can teare snakes in peeces with words, and with looks kill
lambes. But in this case a man may sale, that Miranda cafinnt j
sed non credenda Poetcc. They can also bring to passe, that chearne
as long as you list, your butter will not come ; especiallie, if either
the maids have eaten up the creame ; or the goodwife have sold the
butter before in the market. Whereof I have had some triall,
although there may be true and naturall causes to hinder the common
course thereof : as for example. Put a little sope or sugar into your
chearne of creame, and there will never come anie butter, chearne as
long as you list. But M. Mai. saith, that there is not so little a
village, where manie women are not that / bewitch, infect,
and kill kine, and drie up the milke: alledging for the
strengthening of that assertion, the saie-
ing of the Apostle, Niitiquid
Deo atra est de bobiis f
Dooth God take
anie care of
oxen?
of Witchcraft. chap. 5. 9
The fift Chapter.
A confutation of the common coticeived opinion of witches and
witchcraft, and how detestable a sinne it is to repaire to them for
cotinsell or helpe in time of affliction.
UT whatsoever is reported or conceived of such maner of
witchcrafts, I dare avow to be false and fabulous (coosin-
age, dotage, and poisoning excepted :) neither is there
any mention made of these kind of witches in the Bible.
If Christ had knowne them, he would not have pretermitted to
invaie against their presumption, in taking upon them his office :
as, to heale and cure diseases ; and to worke such miraculous and
supernaturall things, as whereby he himselfe was speciallie knowne,
beleeved, and published to be God ; his actions and cures consist-
ing (in order and effect) according to the power by our witch-
moongers imputed to witches. Howbeit, if there be any in these
daies afflicted in such strange sort, as Christs cures and patients
are described in the new testament to have beene : we flie from
trusting in God to trusting in witches, who doo not onelie in their
coosening art take on them the office of Christ in this behalfe ; but
use his verie phrase of speech to such idolaters, as com to seeke
divine / assistance at their hands, saieng ; Go thy waies, thy sonne or j^.
thy daughter, &c. shall doo well, and be whole. John, s : 6.
It will not suffice to dissuade a witchmonger from his credulitie, that ^"^^ ^' '^'''
he seeth the sequele and event to fall out manie times contrarie to their
assertion ; but in such case (to his greater condemnation) he seeketh
further to witches of greater fame. If all faile, he will rather thinke
he came an houre too late ; than that he went a mile too far. Trulie
I for my part cannot perceive what is to go a whoring after strange to go to witches,
gods, if this be not. He that looketh upon his neighbors wife, and &c. is idolatrie.
lusteth after hir, hath committed adulterie. And truelie, he that in
hart and by argument mainteineth the sacrifice of the masse to be
propitiatorie for the quicke and the dead, is an idolater ; as also he
that alloweth and commendeth creeping to the crosse, and such like
idolatrous actions, although he bend not his corporall knees.
In like manner I say, he that attributeth to a witch, such divine
power, as dulie and onelie apperteineth unto GOD (which all witch-
mongers doo) is in hart a blasphemer, an idolater, and full of grosse
impietie, although he neither go nor send to hir for assistance. /
10
Chap. 6.
The discoverie
13-
Aristoi. de
anima. lib, 2 .
Acts. %.
Why shuld not
the divell be as
readie to helpe a
The sixt Chapter.
A ftirther conftitation of 'witches miraculous and ovmipotent
power,, by invincible reasons and authorities, with dissuasions
frojn such fond credulitie.
I'F witches could doo anie such miraculous things, as these
and other which are imputed to them, they might doo
them againe and againe, at anie time or place, or at
anie mans desire : for the divell is as strong at one
time as at another, as busie by daie as by night, and readie enough
to doo all mischeefe, and careth not whom he abuseth. And
in so much as it is confessed, by the most part of witchmoongers
themselves, that he knoweth not the cogitation of mans heart, he
should (me thinks) sometimes appeere / unto honest and credible
persons, in such grosse and corporall forme, as it is said he dooth
unto witches : which you shall never heare to be justified by one
sufficient witnesse. For the divell indeed entreth into the mind, and
that waie seeketh mans confusion.
The art alwaies presupposeth the power ; so as, if they saie they
can doo this or that, they must shew how and by what meanes they
doo it; as neither the witches, nor the witchmoongers are able to doo.
For to everie action is required the facultie and abilitie of the agent or
dooer; the aptnes of the patient or subject; and a convenient and
possible apphcation. Now the witches are mortall, and their power
dependeth upon the analogie and consonancie of their minds and
bodies ; but with their minds they can but will and understand ; and
with their bodies they can doo no more, but as the bounds and ends
of terrene sense will suffer : and therefore their power extendeth not
to doo such miracles, as surmounteth their owne sense, and the
understanding of others which are wiser than they ; so as here
wanteth the vertue and power of the efficient. And in reason, there
can be no more vertue in the thing caused, than in the cause, or that
which proceedeth of or from the benefit of the cause. And we see,
that ignorant and impotent women, or witches, are the causes of
incantations and charmes ; wherein we shall perceive there is none
effect, if we will credit our owne experience and sense unabused, the
rules of philosophic, or the word of God. For alas! What an unapt
instrument is a toothles, old, impotent, and unweldie woman to flie in
the aier ? Truelie, the divell little needs such instruments to bring his
purposes to passe.
It is strange, that we should suppose, that such persons can worke
such feates: and it is more strange, that we will imagine that to be
of Witchcraft.
Chap. 7.
II
possible to be doone by a witch, which to nature and sense is impos-
sible ; speciallie when our neighbours life dependeth upon our
credulitie therein ; and when we may see the defect of abilitie, which
alwaies is an impediment both to the act, and also to the presumption
thereof. And bicause there is nothing possible in lawe, that in nature
is impossible ; therefore the judge dooth not attend or regard what
the accused man saith ; or yet would/ doo : but what is prooved to
have beene committed, and na/turallie falleth in mans power and 14.
will to doo. For the lawe saith, that To will a thing unpossible, is a
signe of a mad man, or of a foole, upon whom no sentence or judge-
ment taketh hold. Fui'thermore, what Jurie will condemne, or what
Judge will give sentence or judgement against one for killing a man
at Berxvicke ; when they themselves, and manie other sawe that man
at London^ that verie dale, wherein the murther was committed ; yea
though the partie confesse himself guiltie therein, and twentie wit-
nesses depose the same ? But in this case also I sale the judge is not
to weigh their testimonie, which is weakened by lawe ; and the judges
authoritie is to supplie the imperfection of the case, and to mainteine
the right and equitie of the same.
Seeing therefore that some other things might naturallie be the
occasion and cause of such calamities as witches are supposed to
bring ; let not us that professe the Gospell and knowledge of Christ,
be bewitched to beleeve that they doo such things, as are in nature im-
possible, and in sense and reason incredible. If they sale it is doone
through the divels helpe, who can work miracles ; whie doo not theeves
bring their busines to passe miraculouslie, with whom the divell is as
conversant as with the other? Such mischeefes as are imputed to
witches, happen where no witches are ; yea and continue when witches
are hanged and burnt : whie then should we attribute such effect to that
cause, which being taken awaie, happeneth neverthelesse ?
theefe reallie a.s
a witch ?
The seventh Chapter.
L, mitUuni. I. si
quis alteri, vel
sibi.
10.
An objection
answered.
By what meaties the name of witches becomineth so famous, and
how diverslie people be opinioned concerning them and their
actions.
URELIE the naturall power of man or woman cannot
be so inlarged, as to doo anie thing beyond the power
and vertue given and ingrafifed by God. But it is
the will and mind of man, which is vitiated and de-
praved by the divell : neither dooth God permit anie more,
than that which the naturall order appointed by / him dooth
require. Which naturall order is nothing else, but the ordinarie
power of God, powred into everie creature, according to his state
Miracles
are ceased.
^5-
12
Chap. 8.
The discoverie
The opinions of
people concern-
ing witchcraft
are diverse and
inconstant.
11
Card, de var.
rerum. lib. 15.
tap. go.
and condition. But hereof more shall be said in the title of witches
confessions. Hovvbeit you shall understand, that few or none are
throughlie persuaded, resolved, or satisfied, that witches can indeed
accomplish all these impossibilities : but some one is bewitched in
one point, and some is coosened in another, untill in fine, all these
impossibihties, and manie mo, are by severall persons affirmed to be
true.
And this I have also noted, that when anie one is coosened with a
coosening toie of witchcraft, and maketh report thereof accordinglie
verifieng a matter most impossible and false as it were upon his owne
knowledge, as being overtaken with some kind of illusion or other
(which illusions are right inchantments) even the selfe-same man will
deride the / like lie proceeding out of another mans mouth, as a
fabulous matter unworthie of credit. It is also to be woondered, how
men (that have seene some part of witches coosenages detected, and
see also therein the impossibilitie of their owne presumptions, &
the follie and falsehood of the witches confessions) will not suspect,
but remaine unsatisfied, or rather obstinatelie defend the residue of
witches supernaturall actions : like as when a juggler hath discovered
the slight and illusion of his principall feats, one would fondlie continue
to thinke, that his other petie juggling knacks of legierdemaine are
done by the helpe of a familiar : and according to the follie of some
papists, who seeing and confessing the popes absurd religion, in the
erection and maintenance of idolatrie and superstition, speciallie in
images, pardons, and relikes of saints, will yet persevere to thinke,
that the rest of his doctrine and trumperie is holie and good.
Finallie, manie mainteine and crie out for the execution of witches,*
that particularlie beleeve never a whit of that which is imputed unto
them ; if they be therein privatelie dealt withall, and substantiallie
j6. opposed and tried in argument./
The eight Chapter.
Causes that moove as well witches themselves as others to thinke that
they can worke impossibilities, with answers to certeine objec-
tio7is : where also their ptmishment by lawe is touched.
\ARDANUS writeth, that the cause of such credulitie
consisteth in three points ; to wit, in the imagina-
tion of the melancholike, in the constancie of them
that are corrupt therewith, and in the deceipt of the
Judges ; who being inquisitors themselves against heretikes and
witches, did both accuse and condemne them, having for their
labour the spoile of their goods. So as these inquisitors added
of Witchcraft.
Chap. 5.
13
manie fables hereunto, least they should seeme to have doone
injurie to the poore wretches, in condemning and executing them for
none offense. But sithens (saith he) the springing up of Luthers sect,
these priests have tended more diligentlie upon the execution of them ;
bicause more wealth is to be caught from them : insomuch as now
they deale so looselie with witches (through distrust of gaines) that
all is seene to be malice, foUie, or avarice that hath beene practised
against them. And whosoever shall search into this cause, or read
the cheefe writers hereupon, shall find his words true.
It will be objected, that we here in England are not now directed An objection
by the popes lawes ; and so by consequence our witches not troubled
or convented by the inquisitors Ha:reticce pravitatis. I answer, that
in times past here in England, as in other nations, this order of
discipline hath beene in force and use ; although now some part of
old rigor be qualified by two severall statutes made in the fift of
Elizabeth, and xxxiii of Henrie the eight. Nevertheles the estimation
of the omnipotencie of their words and charmes seemeth in those
statutes to be somewhat mainteined, as a matter hitherto generallie
received ; and not yet so looked into, as / that it is refuted and decided. 12.
But how wiselie so ever the Parle/ment house hath dealt therin, or 77.
how mercifuUie soever the prince beholdeth the cause : if a poore
old woman, supposed to be a witch, be by the civill or canon lawe
convented ; I doubt, some canon will be found in force, not onelie to
give scope to the tormentor, but also to the hangman, to exercise their
offices upon hir. And most certaine it is, that in what point soever
anie of these extremities, which I shall rehearse unto you, be mitigated,
it is thorough the goodnesse of the Queenes Majestic, and hir excellent
magistrates placed among us. For as touching the opinion of our
writers therein in our age ; yea in our owne countrie, you shall see
it doth not onlie agree with forren crueltie, but surmounteth it farre.
If you read a foolish pamphlet dedicated to the lord Darcy by W. W booke.'prin-
1582. you shall see that he affirmeth, that all those tortures are farre Do^^f'j"^""
too light, and their rigor too mild ; and that in that respect he
impudentlie exclameth against our magistrates, who suffer them to be
but hanged, when murtherers, & such malefactors be so used, which
deserve not the hundreth part of their punishments. But if you will
see more foUie and lewdnes comprised in one lewd booke, I com-
mend you to Ri. Ga. a Windsor man ; who being a mad man hath
written according to his frantike humor : the reading wherof may
satisfie a wise man, how mad all these witchmoongers dealings be in
this behalfe.
H
Cliap. 9.
The discoverie
The ninth Chapter.
A conclusion of the first booke, wherein is fore-shewed the tyrannicall
crtieltie of witchmongers and inquisitors, with a request to the
reader to peruse the same.
jJND bicause it may appeare unto the world what trecher-
ous and faithlesse dealing, what extreame and intollerable
tyrannic, what grosse and fond absurdities, what un-
naturall & uncivil discourtisie, what cancred and spiteful!
malice, what outragious and barbarous crueltie, what lewd
18. and false packing, what cunning and craftie intercepting, what
bald and peevish inter / pretations, what abhominable and divelish
inventions, and what flat and plaine knaverie is practised against
these old women ; I will set downe the whole order of the
inquisition, to the everlasting, inexcusable, and apparent shame
of all witchmoongers. Neither will I insert anie private or doubt-
full dealings of theirs ; or such as they can either denie to be
usuall, or justlie cavill at ; but such as are published and renewed in
all ages, since the commensement of poperie, established by lawes,
practised by inquisitors, privileged by princes, commended by doctors,
[* ? beleeved.] confirmed by popes, councels, decrees, and canons ; and finallie *be
left of all witchmoongers ; to wit, by such as attribute to old women,
and such like creatures, the power of the Creator. I praie you
therefore, though it be tedious & intollerable (as you would be
heard in your miserable calamities) so heare with compassion, their
accusations, examinations, matters given in evidence, confessions,
presumptions, interrogatories, conjurations, cautions,
crimes, tortures and condemnations,
devised and practised
usuallie against
them./
of Witchcraft.
Chap. 2.
15
\ The second Booke,
The first Chapter.
What testimonies ajtd witiiesses are allowed to give evidence against
repJited luitches, by the report Sr* allowance of the inquisitors
themselves, aJid such as are speciall writers heerein.
XCOMMUNICAT persons, partakers of the fait, infants,
wicked servants, and runnawaies are to be admitted to
beare witnesse against their dames in this mater of
witchcraft : bicause (saith Bodin the champion of witch-
moongers) none that be honest are able to detect them. Here-
ikes also and witches shall be received to accuse, but not to
excuse a witch. And finallie, the testimonie of all infamous per-
sons in this case is good and allowed. Yea, one lewd person (saith
Bodin) may be received to accuse and condemne a thousand suspected
witches. And although by lawe, a capitall enimie may be challenged ;
yet James Sprenger, and Henrie Institor, (from whom Bodin, and all
the writers that ever I have read, doo receive their light, authorities
and arguments) sale (upon this point of lawe) that The poore frend-
lesse old woman must proove, that hir capitall enimie would have
illed hir, and that hee hath both assalted & wounded hir ; otherwise
she pleadeth all in vaine. If the judge aske hir, whether she have
anie capitall enimies ; and she rehearse other, and forget hir accuser 5
or else answer that he was hir capitall enimie, but now she hopeth he
is not so : such a one is nevertheles admitted for a witnes. And
though by lawe, single witnesses are not admittable ; yet if one depose
she/ hath bewitched hir cow ; another, hir sow ; and the third, hir
butter : these saith (saith M. Mai. a.nd Bodin) are no single witnesses ;
bicause they agree that she is a witch.
The second Chapter.
The order of examination of witches by the inquistors.
OMEN suspected to be witches, after their apprehension
may not be suffered to go home, or to other places, to
seek suerties : for then (saith Bodin) the people would
be woorse willing to accuse them ; for feare least
returne home, they worke revenge upon them. In which
Bodin commendeth much the Scottish custome and order
behalfe : where (he saith) a hollowe peece of wood
ig. 13.
at their
respect
in this
Mai. Male/,
quest. 5. fa. 3.
/. Bod. lib. 4.
cap. 2, de da-
tnon.
Arch, in C. al-
le.accusatus.
in §. Iz. super,
verba.
I.Bod. lib. 4.
cap. I. de dae-
mon.
Mai. Malef
quest. 56.
pa. 3, & quae.
S,part. 3.
Ibidem.
Que. 7. act 2.
20.
[Redupl.]
The Scottish
custOe of ac-
cusing a witch.
1 6 Chap. 2. The discoverie
or a chest is placed in the church, into the which any bodie may
freelie cast a little scroll of paper, wherein may be conteined the
name of the witch, the time, place, and fact, &c. And the same chest
being locked with / three severall locks, is opened everie fifteenth daie
by three inquisitors or officers appointed for that purpose ; which
keepe three severall kaies. And thus the accuser need not be
knowne, nor shamed with the reproch of slander or malice to his
poore neighbour.
Item, there must be great persuasions used to all men, women, and
children, to accuse old women of witchcraft.
Item, there may alwaies be promised impunitie and favour to
witches, that confesse and detect others ; and for the contrarie, there
may be threatnings and violence practised and used.
Item, the little children of witches, which will not confesse, must be
attached ; who (if they be craftilie handled saith Bodin) will confesse
against their owne mothers.
Item, witches must be examined as suddenlie, and as unawares as
is possible : the which will so amaze them, that they will confesse
any thing, supposing the divell hath forsaken them ; wheras if they
21. should first be comitted to prison, the divell would tem/per with them,
and informe them what to doo.
Item, the inquisitor, judge, or examiner, must begin with small
matters first.
Item, they must be examined, whether their parents were witches
or no : for witches (as these Doctors suppose) come by propagation.
/. Bod. lib. dt And Bodm setteth downe this principle in witchcraft, to wit, Si saga
L.^arenltes"' '^' sit mater, sic etiam estfilia: howbeit the la we forbiddeth it, Ob san-
guinis reverentiam.
Item, the examiner must looke stedfastlie upon their eies : for they
cannot looke directlie upon a mans face (as Bodin affirmeth in one
place, although in another he saith, that they kill and destrcie both
men and beasts with their lookes.)
Item, she must be examined of all accusations, presumptions, and
faults, at one instant ; least sathan should afterwards dissuade hir
from confession.
Item, a witch may not be put in prison alone, least the divell dis-
suade hir from confession, through promises of her indemnitie. For
(saith Bodin) some that have beene in the gaole have prooved to flie
awaie, as they were woont to doo when they met with Diana and
Minerva, Gr>c. : and so brake their owne necks against the stone
walles.
Item, if anie denie hir owne confession made without torture, she
dt testibus.
of Witchci-aft.
Chap.
17
16.
is neverthelesse by that confession to be condemned, as in anie other
crime.
Item, the judges must seeme to put on a pittifuU countenance and
to mone them ; saieng, that It was not they, but the divell that com-
mitted the murther, and that he compelled them to doo it ; and must
make them beleeve that they thinke them to be innocents.
Item, if they will confesse nothing but upon the racke or torture ;
their apparell must be changed, and everie haire in their bodie must
be shaven off with a sharpe razor.
Item, if they have charmes for taciturnitie, so as they feele not
the common tortures, and therefore confesse nothing : then some
sharpe instrument must be thrust betwixt everie naile of their fingers
and toes : which (as / Bodin saith) was king Childeberts devise, and is k. chiideberts
to this daie of all others the most effectuall. For by meanes of that ^^^eii devise.
extreme paine, they will (saith he) confesse anie / thing. 22.
Item, Pmilus Grillafidus, being an old dooer in these matters, p. GrUlandus.
wisheth that when witches sleepe, and feele no paine upon the
torture, Dojiiiiie labia mea aperies should be said, and so (saith he)
both the torments will be felt, and the truth will be uttered : Et sic ars
debiditur arte.
Item, Bodin saith, that at the time of examination, there should
be a semblance of great a doo, to the terrifieing of the witch : and
that a number of instruments, gieves, manacles, ropes, halters, fetters,
&c. be prepared, brought foorth, and laid before the examinate : and
also that some be procured to make a most horrible and lamentable
crie, in the place of torture, as though he or she were upon the racke,
or in the tormentors hands : so as the examinate may heare it whiles
she is examined, before she hir selfe be brought into the prison ; and
perhaps (saith he) she will by this meanes confesse the matter.
Item, there must be subborned some craftie spie, that may seeme
to be a prisoner with hir in the like case ; who perhaps may in con-
ference undermine hir, and so bewraie and discover hir.
Item, if she will not yet confesse, she must be told that she is detected,
and accused by other of hir companions ; although in truth there be
no such matter : and so perhaps she will confesse, the rather to be
revenged upon hir adversaries and accusers.
The third Chapter.
Matters of evidence against witches.
F an old woman threaten or touch one being in health,
who dieth shortlie after ; or else is infected with the
leprosie, apoplexie, or anie other strange disease : it is
(saith Bodin a permanent fact, and such an evidence,
D
A subtill
and dive-
lish devise
£n1
Chap. 3.
The discoverie
as condemnation or death must insue, without further proofe ;
if anie bodie have mistrusted hir, or said before that she was a
23. witch. /
Item, if anie come in, or depart out of the chamber or house, the
doores being shut ; it is an apparent and sufficient evidence to a
witches condemnation, without further triall : which thing Bodin
never sawe. If he can shew me that feat, I will subscribe to his
follie. For Christ after his resurrection used the same : not as a
ridiculous toie, that everie witch might accomplish ; but as a speciall
miracle, to strengthen the faith of the elect.
Item, if a woman bewitch anie bodies eies, she is to be executed
without further proofe.
Item, if anie inchant or bewitch mens beasts, or corne, or flie in the
aire, or make a dog speake, or cut off anie mans members, and unite
them againe to men or childi'ens bodies ; it is sufficient proofe to con-
demnation.
Item, presumptions and conjectures are sufficient proofes against
16. witches. /
Item, if three witnesses doo but saie, Such a woman is a witch ;
then is it a cleere case that she is to be executed with death. Which
matter Bodin saith is not onelie certeine by the canon and civill
lawes, but by the opinion of pope Innocent^ the wisest pope (as he
saith) that ever was.
Item, the complaint of anie one man of credit is sufficient to bring
a poore woman to the racke or pullie.
Item, a condemned or infamous persons testimonie is good and
allowable in matters of witchcraft.
Item, a witch is not to be delivered, though she endure all the
tortures, and confesse nothing ; as all other are in anie criminall
cases.
Item, though in other cases the depo.sitions of manie women at one
instant are disabled, as insufficient in lawe ; bicause of the imbecillitie
and frailtie of their nature or sex : yet in this matter, one woman,
though she be a partie, either accuser or accused, and be also
infamous and impudent (for such are Bodins words) yea and alreadie
condemned ; she may neverthelesse serve to accuse and condemne a
witch.
Item, a witnesse uncited, and offering himselfe in this case is to be
heard, and in none other.
Item, a capitall enimie (if the enimitie be pretended to growe by
24, meanes of witchcraft) may object against a witch ; and none / exception
is to be had or made against him.
Par. Ill L. Item, although the proofe of perjurie may put backe a witnesse in
Bai .Spineus,
&•, /. Bod. de
damon. lib. 2.
cap. 2.
Alexa7ider.
L. ubi nume-
rus de testibus.
J. Bod. de dae-
mon, lib. 2.
cap. 2.
of Witchcraft.
Chap. 4
19
all other causes ; yet in this, a perjured person is a good and lawful! post.h-gatum
9. his, de us
vvitnesse.
quibus ut indig.
Alex. cap. 72.
L. 2. (Jc.
Item, the proctors and advocats in this case are compelled to be
witnesses against their clients, as in none other case they are to be
constrained there unto.
Item, none can give evidence against witches, touching their
assemblies, but witches onelie : bicause (as Bodin saith) none other
can doo it. Howbeit, AV. Ga. writeth, that he came to the God speed, in his foolish
',,,,,,,,,.,, , , , pamphlet of the
and with his sword and buckler killed the divell ; or at the least he execution of
wounded him so sore, that he made him stinke of brimstone. Windsor witches.
Item, Bodin saith, that bicause this is an extraordinarie matter ;
there must heerein be extraordinarie dealing : and all maner of waies
are to be used, direct and indirect.
The fourth Chapter.
Confessions of witches, whereby they are condemned.
|OME witches confesse (saith Bodin) that are desirous to
die ; not for glorie, but for despaire : bicause they are
tormented in their life time. But these may not be
spared (saith he) although the lawe dooth excuse them.
The best and surest confession is at shrift, to hir ghostlie father.
Item, if she confesse manie things that are false, and one thing that
may be true ; she is to be taken and executed upon that confession. /
Item, she is not so guiltie that confesseth a falshood or lie, and
denieth a truth ; as she that answereth by circumstance.
Item, an equivocall or doubtfull answer is taken for a confession
against a witch. /
Item, Bodin reporteth, that one confessed that he went out, or
rather up into the aire, and was transported manie miles to the fairies
danse, onelie bicause he would spie unto what place his wife went to
bagging, and how she behaved hir selfe. Whereupon was much a doo
among the inquisitors and lawyers, to discusse whether he should be
executed with his wife or no. But it was concluded that he must die,
bicause he bewraied not his wife : the which he forbare to doo,
Propter reverentiam honoris &^ families.
Item, if a woman confesse freelie herein, before question be made;
and yet afterward denie it : she is neverthelesse to be burned.
Item, they affirme that this extremitie is herein used, bicause not
one among a thousand witches is detected. And yet it is affirmed by
Sprefiger, in M. Mai. that there is not so little a parish, but there are
manie witches knowne to be therein.
/. Bod. lib. 4.
cap. 3.
Is there anie
probabilitie that
such would con-
tinue witches ?
Idem Ibid.
Joan. An. ad
speculat. tit. » m
de litis con-
test, part. 2.
L. nan alie-
nuni eodem.
25-
L. de (Flat. 5.
nihil eodem.
(Jc.
I. Bod. de doe-
mono, lib. 4.
cap. 3.
20
Chap. 5.
The discoverie
I. Bod. dc da-
mono, lib. 4
cap. 4.
26.
I. Bod. de dee-
mono, lib. 4.
cap. 4.
L. decurionl
de pisnis.
Panorm. (sf
Felin. in C.
veniens. i.
de testib. parsi
causa. 154.
Lib. 4. tiumero.
12. usq; a 18.
18.
The fift Chapter.
Presic/nptions, whereby witches are condemned.
I F anie womans child chance to die at hir hand, so as no
bodie knoweth how ; it may not be thought or presumed
that the mother killed it, except she be supposed a witch :
and in that case it is otherwise, for she must upon that
presumption be executed ; except she can proove the negative or
contrarie.
Item, if the child of a woman that is suspected to be a witch, be
lacking or gone from hir ; it is to be presumed, that she hath sacrificed
it to the divell : except she can proove the negati^ve or contrarie.
Item, though in other persons, certeine points of their confessions
may be thought erronious, and imputed to error : yet (in witches
causes) all oversights, imperfections, and escapes must / be adjudged
impious and malicious, and tend to hir confusion and condemnation.
Item, though a theefe be not said in lawe to be infamous in any
other matter than in theft ; yet a witch defamed of witchcraft is said
to be defiled with all maner of faults and infamies universallie,
though she were not condemned ; but (as I said) defamed with the
name of a witch. For rumors and reports are sufficient (saith Boditi)
to condemne a witch.
Item, if any man, woman, or child doo saie, that such a one is a
witch ; it is a most vehement suspicion (saith Bodin) and sufficient
to bring hir to the racke : though in all other cases it be directlie
against lawe.
Item, in presumptions and suspicions against a witch, the common
brute or voice of the people cannot erre.
Item, if a woman, when she is apprehended, crie out, or saie ; I
am undoone ; Save my life ; I will tell you how the matter standeth,
&c : she is thereupon most vehementlie to be suspected and con-
demned to die. /
Item, though a conjurer be not to be condemned for curing the
diseased by vertue of his art : yet must a witch die for the like case.
Item, the behaviour, looks, becks, and countenance of a woman,
are sufficient signes, whereby to presume she is a witch : for alwais
they looke downe to the ground, and dare not looke a man full in
the face.
Item, if their parents were thought to be witches, then is it
certeinlie to be presumed that they are so : but it is not so to be
thought of whoores.
Item, it is a vehement presumption if she cannot weepe, at the
of Witchcraft,
Chap. 6.
21
time of hir examination : and yet Bodin saith, that a witch may shed
three drops out of hir right eie.
Item, it is not onelie a vehement suspicion, and presumption, but
an evident proofe of a witch, if any man or beast die suddenhe where
she hath beene seene latelie ; although hir witching stuffe be not
found or espied.
Item, if any bodie use familiaritie or companie with a witch
convicted ; it is a sufficient presumption against that person to be
adjudged a witch. /
Item, that evidence that may serve to bring in any other person to
examination, may serve to bring a witch to her condemnation.
Item, herein judgment must be pronounced & executed (as Bodin
saith) without order, and not like to the orderlie proceeding and forme
of judgement in other crimes.
Item, a witch may not be brought to the torture suddenlie, or before
long examination, least she go awaie scotfree : for they feele no
torments, and therefore care not for the same (as Bodin affirmeth.)
Item, little children may be had to the torture at the first dash ;
but so may it not be doone with old women : as is aforesaid.
Item, if she have anie privie marke under hir arme pokes, under
hir haire, under hir lip, or in hir buttocke, or in hir privities : it is a
presumption sufficient for the judge to proceed and give sentence of
death upon hir.
The onlie pitie they shew to a poore woman in this case, is ; that
though she be accused to have slaine anie bodie with her inchant-
ments ; yet if she can bring foorth the partie alive, she shall not be
put to death. Whereat I marvell, in as much as they can bring the
divell in any bodies likenesse and representation.
Item, their lawe saith, that an uncerteine presumption is sufficient,
when a certeine presumption faileth.
The sixt Chapter.
Particular Interogatories icsed by the inquisitors against witches.
NEEDE not stale to confute such parciall and horrible
dealings, being so apparentlie impious, and full of tyrannic
which except I should have so manifestlie detected, even
with their owne writings and assertions, few or none
would have beleeved. But for brevities sake I will passe over the
same ; supposing that the ci / ting of such absurdities may stand for
a suffici /ent confutation thereof. Now therefore I will proceed to a
more particular order and maner of examinations, &c : used by the
inquisitors, and allowed for the most part throughout all nations.
27.
L. 5. de adult.
§. gl. &r Bart.
c. veiicrabihs
de electio. (^c
I. Bod. de dce-
viono. lib. 4.
cap. 4.
Idem Ibid.
Cap. pmterea
cum glos. exit a
de test.
Panormii. iu
C. vencr. col.
2. codem, (i/i .
28.
19.
22
Chap. 7.
The discoverie
Mai. male/,
super, inter-
rog.
Semca in
tragced.
Mai. malef.
fart. 3. queest
15. act. 10.
Num. II, 4.
1. Sam. II, 4.
2. Sa. 15,23.
Mat. g. & 13 &
22. & 24. & 25.
Luke 3.&C.
Seneca in
tiagad.
Eccl. 35, 15.
sg.
Triall of teares.
Mai. Malef.
qua. 15. pa. 3.
20
First the witch must be demanded, why she touched such a child,
or such a cow, &c : and afterward the same child or cow fell sicke
or lame, &c.
Item, why hir two kine give more milke than hir neighbors. And
the note before mentioned is heere againe set downe, to be speciallie
observed of all men : to wit ; that Though a witch cannot weepe, yet
she may speake with a crieng voice. Which assertion of weeping is
false, and contrarie to the saieng of Seneca., Cato, and manie others ;
which affirme, that A woman weepeth when she meaneth most deceipt :
and therefore saith AI. Mai. she must be well looked unto, otherwise
she will put spettle privilie upon hir cheeks, and seeme to weepe :
which rule also Bodin saith is infallible. But alas that teares should
be thought sufficient to excuse or condemne in so great a cause, and so
weightie a triall ! I am sure that the woorst sort of the children of
Israel wept bitterlie : yea, if there were any witches at all in Israel,
they wept. For it is written, that all the children of Israel wept.
Finallie, if there be any witches in hell, I am sure they weepe : for
there is weeping, wailing, and gnashing of teeth.
But God knoweth, many an honest matrone cannot sometimes in
the heavines of her heart shed teares ; the which oftentimes are
more readie and common with craftie queanes and strumpets, than
with sober women. For we read of two kinds of teares in a womans
eie, the one of true greefe, the other of deceipt. And it is written,
that Dediscere flet-e faininam est mendaciiivi : which argueth, that
they lie which say, that wicked women cannot weepe. But let these
tormentors take heed, that the teares in this case which runne downe the
widowes cheeks, with their crie spoken of by Jesus Sirach, be not
heard above. But lo what learned, godlie, and lawfull meanes these
popish inquisitors have invented for the triall of true or false teares. /
The seventh Chapter.
The inquisitors triall of weeping by conjuration.
CONJURE thee by the amorous teares, which Jesus
Christ our Saviour shed upon the crosse for the salvation
of the world ; and by the most earnest and burning teares
of his mother the most glorious virgine Marie., sprinkled
upon his wounds late in the evening ; and by all the teares, which
everie saint and elect vessell of God hath powred out heere in the
world, and from whose eies he hath wiped awaie all teares ; that if
thou be without fault, thou maist powre downe teares aboundantlie ;
and if thou be guiltie, that thou weepe in no wise : In the name of the
father, of the sonne, and of the holie ghost ; Amen. And note (saith
he) that the more you conjure, the lesse she weepeth. /
of Witchcraft. chap. 8. 23
The eight Chapter.
Certaine cautions agaitist witches, and of their tortures to procure
cotifcssion.
|UT to manifest their further follies, I will recite some of
their cautions, which are published by the ancient inquisi-
tors, for perpetuall lessons to their successors : as followeth.
The first caution is that, which was last rehearsed con-
cerning weeping ; the which (say they) is an infallible note.
Secondlie, the judge must beware she touch no part of him,
speciallie of his bare ; and that he alwaies weare about his necke
conjured salt, palme, herbes, and waxe halowed : which (say they) are Ja. Sprenger.
not onelie approoved to be good by the witches confessions ; but / also ' '" ' °^'
by the use of the Romish church, which halloweth them onelie for
that purpose.
Item, she must come to hir arreignement backward, to wit, with hir Mai. male/.
taile to the judges face, who must make manie crosses, at the time of ^*' ^' ^"'^' '^'
hir approching to the barre. And least we should condemne that
for superstition, they prevent us with a figure, and tell us, that the proUpsis or
same superstition may not seeme superstitious unto us. But this P' inoccupation.
resembleth the persuasion of a theefe, that dissuadeth his sonne from
stealing ; and neverthelesse telleth him that he may picke or cut a
pursse, and rob by the high waie.
One other caution is, that she must be shaven, so as there remaine
not one haire about hir : for sometimes they keepe secrets for tacitur-
nitie, and for other purposes also in their haire, in their privities, and
betweene their skinne and their flesh. For which cause I marvell
they flea them not: for one of their witches would not burne, being in
the middest of the flame, as M. Mai. reporteth ; untill a charme 3[al. male/.
written in a little scroll was espied to be hidden betweene hir skin
and flesh, and taken awaie. And this is so gravelie and faithfullie
set downe by the inquisitors themselves, that one may beleeve it if
he list, though indeed it be a verie lie. The like lie citeth Bodin, of John. Bod.
a witch that could not be strangled by the executioner, doo what he ^.nno 14S5 a
could. But it is most true, that the inquisitor Cumamcs in one yeare i^nave inquisi-
did shave one and fourtie poore women, and burnt them all when he
had done.
Another caution is, that at the time and place of torture, the hal- Q. id.detem-
lowed things aforesaid, with the seaven words spoken on the crosse, be ^inurrog^ "
hanged about the witches necke ; and the length of Christ in waxe be
knit about hir bare naked bodie, with relikes of saints, &c. All which
stuffe (saie they) will so worke within and upon them, as when they
24 Chap. g. The discoverie
are racked and tortured, they can hardlie staie or hold themselves
from confession. In which case I doubt not but that pope, which
Blasphemous blasphemed Christ, and curssed his mother for a pecocke, and curssed
thafname'the ^^"^ ^^'*-^^ great despights for a peece of porke, with lesse compulsion
third. would have renounced the trinitie, and have worshipped the divell
1. upon his knees./
Another caution is, that after she hath beene racked, and hath
passed over all tortures devised for that purpose ; and after that she
3^- hath beene compelled to drinke holie water, she be conveied / againe
to the place of torture : and that in the middest of hir torments, hir
accusations be read unto hir ; and that the witnesses (if they will) be
brought face to face unto hir : and finallie, that she be asked, whether
Mai. male/. for triall of hir innocencie she will have judgement, Candentis/errz,
par. 3, qua. . ^y^jf^jj jg . '^q carrie a certeine weight of burning iron in hir bare hand.
But that may not (saie they) in anie wise be granted. For both
Af. Mai. and Bodin also affirme, that manie things may be promised,
but nothing need be performed : for whie, they have authoritie to
promise, but no commission to performe the same.
Another caution is, that the judge take heed, that when she once
beginneth to confesse, he cut not off hir examination, but continue it
night and dale. For many-times, whiles they go to dinner, she re-
turneth to hir vomit.
Another caution is, that after the witch hath confessed the annoie-
ing of men and beasts, she be asked how long she hath had Incicbiis,
when she renounced the faith, and made the reall league, and what
that league is, &c. And this is indeede the cheefe cause of all their
incredible and impossible confessions : for upon the racke, when they
have once begunne to lie, they will saie what the tormentor list.
The last caution is, that if she will not confesse, she be had to some
strong castle or gaole. And after certeine dales, the gaolor must
make hir beleeve he goeth foorth into some farre countrie : and then
some of hir freends must come in to hir, and promise hir, that if she
will confesse to them, they will suffer hir to escape out of prison :
which they may well doo, the keeper being from home. And this
Mai. male/. waie (saith M. Mai.) hath served, when all other meanes have failed,
fl^r^^"^ '^ "^"^ ^^ '•^'^ place it may not be omitted, that above all other times,
they confesse upon fridaies. Now ssXih James Spretiger, and Henrie
Instifor, we must saie all, to wit : If she confesse nothing, she should
be dismissed by lawe ; and yet by order she may in no wise be bailed,
but must be put into close prison, and there be talked withall by
some craftie person (those are the words) and in the meane while
there must be some eves-dropers with pen and inke behind the wall,
to hearken and note what she confesseth : or else some of hir old
of Witchcraft. chap. 9. 25
companions and acquain /tance may come in and taike with hir of old 32.
matters, and so by eves-droppers be also bewraied ; so as there shall
be no end of torture before she have confessed what they will./ 22
The Ninth Chapter.
The fifteene crlvtes laid to the charge of witches, by witchmongers ;
speciallie by Bodin, in Dccmonomania.
HEY denie God, and all religion. I
Aiistvere* Then let them die therefore, or at the least [*Rom.]
be used like infidels, or apostataes.
They cursse, blaspheme, and provoke God with all 2
despite.
AnsTuere* Then let them have the law expressed in Levit. 24. and
Deut. 13. & 17.
They give their faith to the divell, and they worship and offer sacri- 3
fice unto him.
Atts. Let such also be judged by the same lawe.
They doo solemnelie vow and promise all their progenie unto the 4
divell.
Alls. This promise proceedeth from an unsound mind, and is not
to be regarded ; bicause they cannot performe it, neither will it be
prooved true. Howbeit, if it be done by anie that is sound of mind,
let the cursse of Jefemie. 32. 36. light upon them, to wit, the sword,
famine and pestilence.
They sacrifice their owne children to the divell before baptisme, 5
holding them up in the aire unto him, and then thrust a needle into
their braines.
Afis. If this be true, I maintaine them not herein : but there is a
lawe to judge them by. Howbeit, it is so contrarie to sense and
nature, that it were foUie to beleeve it ; either upon Bodins bare word,
or else upon his presumptions ; speciallie when so small commoditie
and so great danger and inconvenience insueth to the witches thereby.
They burne their children when they have sacrificed them. 5
A71S. Then let them have such punishment, as they that offered
their children unto Moloch : Levit. 20. But these be meere / devises 33-
of witchmoongers and inquisitors, that with extreame tortures
have Avroong such confessions from them ; or else with false reports
have beelied them ; or by flatterie & faire words and promises have
woon it at their hands, at the length.
They sweare to the divell to bring as manie into that societie as pr
they can.
Alls. This is false, and so prooved elsewhere.
E
26
2. Booke.
The discoverie
8 They sweare by the name of the divell.
Ans. I never heard anie such oth, neither have we warrant to kill
them that so doo sweare ; though indeed it be verie lewd and impious.
9 They use incestuous adulterie with spirits.
Ans. This is a stale ridiculous lie, as is prooved apparentlie
hereafter.
10 They boile infants (after they have murthered them unbaptised)
untill their flesh be made potable.
23. A7ts. This is untrue, incredible, and impossible./
1 1 They eate the ilesh and drinke the bloud of men and children
openlie.
Ans. Then are they kin to the Anthropophagi and Canibals. But
I beleeve never an honest man in Englatid nor in France, will affirme
that he hath seene any of these persons, that are said to be witches,
do so ; if they shuld, I beleeve it would poison them.
12 They kill men with poison.
Ans. Let them be hanged for their labour.
13 They kill mens cattell.
Ans. Then let an action of trespasse be brought against them for
so dooing.
14 They bewitch mens corne, and bring hunger and barrennes into
the countrie ; they ride and flie in the aire, bring stormes, make
tempests, &c.
Ans. Then will I worship them as gods ; for those be not the
works of man, nor yet of witch : as I have elsewhere prooved at
large.
1 5 They use venerie with a divell called Incubus, even when they lie
in bed with their husbands, and have children by them, which become
the best witches.
Ans. This is the last lie, verie ridiculous, and confuted by me else-
34 where. /
The tenth Chapter.
A refutation of the former surmised crimes patched togither by
Bodi7t, and the onelie waie to escape the inquisitors hands.
IF more ridiculous or abhominable crimes could have
beene invented, these poore women (whose cheefe fault
is that they are scolds) should have beene charged with
them.
In this libell you dooe see is conteined all that witches are charged
with ; and all that also, which anie witchmoonger surmiseth, or in
malice imputeth unto witches power and practise.
of Witchcraft.
Chap. 10.
27
Some of these crimes may not onelie be in the power and will of a
witch, but may be accomplished by naturall meanes : and therefore by
them the matter in question is not decided, to wit ; Whether a witch
can worke woonders supernaturallie ? For manie a knave and whore
dooth more commonlie put in execution those lewd actions, than such
as are called witches, and are hanged for their labour.
Some of these crimes also laid unto witches charge, are by me
denied, and by them cannot be prooved to be true, or committed by
any one witch. Othersome of these crimes likewise are so absurd,
supernaturall, and impossible, that they are derided almost of all men,
and as false, fond, and fabulous reports condemned : insomuch as the
very witchmoongers themselves are ashamed to heare of them.
If part be untrue, why may not the residue be thought false 1 For
all these things are laid to their charge at one instant, even by the
greatest doctors and patrones of the sect of witchmongers, producing
as manie proofs for witches supernaturall and impossible actions, as
for the other. So as, if one part of their accusation be false, the other
part deserveth no credit. If all be true that is alledged of their
dooings, why should we beleeve in Christ, bicause of his miracles,
when a witch dooth as great/ wonders as/ ever he did 1
But it will be said by some ; As for those absurd and popish
writers, they are not in all their allegations, touching these matters, to
be credited. But I assure you, that even all sorts of writers heerein
(for the most part) the very doctors of the church to the schoolemen,
protestants and papists, learned and unlearned, poets and historio-
graphers, Jewes, Christians, or Gentiles agree in these impossible
and ridiculous matters. Yea and these writers, out of whome I gather
most absurdities, are of the best credit and authoritie of all writers in
this matter. The reason is, bicause it was never throughlie looked
into ; but everie fable credited ; and the word (Witch) named so often
in scripture.
They that have scene further of the inquisitors orders and customes,
sale also ; that There is no waie in the world for these poore women
to escape the inquisitors hands, and so consequentlie burning : but to
gild their hands with monie, wherb}^ oftentimes they take pitie upon
them, and deliver them, as sufficientlie purged. For they have
authoritie to exchange the punishment of the bodie with the punish-
ment of the pursse, applieng the same to the office of their inquisi-
tion ; whereby they reape such profit, as a number of
these seelie women paie them yeerelie pen-
sions, to the end they may
not be punished
againe.
The question
or matter in
controversie :
that is to say,
the proposition
or theme.
24.
35-
A generall errur.
The onelie way
for witches to
avoid the in-
quisitors handfc.
28
2. Booke.
The discoverie
The eleventh Chapter.
3^-
33.
A bitter invec-
tive against a
cruell inquisitor.
The opinion of Corjielius Agrippa concerning witches, of his
pleading for a poore woman accused of witchcraft, and how he
convinced the inquisitors.
\ORNELIUS AGRIPPA saith, that while he was in
Italic, mania inquisitors in the dutchie oiMillen troubled
divers most honest & noble matrones, privilie wringing
much monie from them, untill their knaverie was
detected. Further he saith, that being an advocate or councellor
in the Commonwelth of Maestriglit in Brabant, he had sore
contention with an inquisitor, who through un/just accusations
drew a poore woman of thp countrie into his butcherie, and to an unfit
place ; not so much to examine hir, as to torment hir. Whom when
C. Agrippa had undertaken to defend, declaring that in the things
doone, there was no proofe, no signe or token that could cause hir to
be tormented ; the inquisitor stoutlie denieng it, said ; One thing
there is, which is proofe and matter sufficient : for hir mother was in
times past burned for a witch. Now when Agrippa replied, affirming
that this article was impertinent, and ought to be refused by the judge,
as being the deed of another ; alledging to the inquisitor, reasons and
lawe for the same : he replied againe that this was true, bicause they
used to sacrifice their children to the divell, as soone as they were
borne ; and also bicause they usuallie conceived by spirits transformed
into mans shape, and that thereby witchcraft was naturallie ingraffed
into this child, as a disease that commeth by inheritance. /
C. Agrippa replieng against the inquisitors foUie & superstitious
blindnesse, said ; O thou wicked preest ! Is this thy divinitie.'' Doost
thou use to drawe poore guiltlesse women to the racke by these forged
devises ? Doost thou with such sentences judge others to be heretikes,
thou being a more heretike than either Faiistiis or Donatus ? Be it
as thou saiest, dooest thou not frustrate the grace of Gods ordinance ;
namelie baptisme? Are the words in baptisme spoken in vaine? Or
shall the divell rem.aine in the child, or it in the power of the divell,
being there and then consecrated to Christ Jesus, in the name of the
father, the sonne, and the holie ghost ? And if thou defend their
false opinions, which affirm, that spirits accompanieng with women,
can ingender ; yet dotest thou more than anie of them, which never
beleeved that anie of those divels, togither with their stolne seed, doo
put part of that their seed or nature into the creature. But though
indeed we be borne the children of the divell and damnation, yet
in baptisme, through grace in Christ, sathan is cast out, and we are
of Witchcraft.
Chap. 12.
29
37-
John Fo.x in
the acts and
monuments.
made new creatures in the Lord, from whome none can be separated
by another mans deed. The inquisitor being hereat offended,
threatened the advocate to proceed against him, as a supporter of
heretikes or witches ; yet neverthelesse he ceased not to defend the
seehe woman, and through the power of the lawe he deHvered hir /
from the clawes of the bloodie moonke, who with hir accusers, were
condemned in a great summe of monie to the charter of the church
oi Mentz, and remained infamous after that time almost to all men.
But by the waie you must understand, that this was but a petie in-
quisitor, and had not so large a commission as Ctunanns, Sprenger,
and such other had ; nor yet as the Spanish inquisitors at this dale
have. For these will admit no advocats now unto the poore soules,
except the tormentor or hangman may be called an advocate. You
may read the summe of this inquisition in few words set out by M.
John Fox in the Acts and monuments. For witches and heretikes
are among the inquisitors of like reputation ; saving that the ex-
tremitie is greater against witches, bicause through their simplicitie,
they may the more boldlie tyrannize upon them, and triumph over
them.
The twelfe Chapter.
What the feare of death and feeling of torments may force one to
doo, and that it is no marvell though witches condemne the7nselves
by their owne confessions so tyrannicallie extorted.
E that readeth the ecclesiasticall histories, or remembreth
the persecutions in Queene Maries time, shall find, that
manie good men have fallen for feare of persecution, and
returned unto the Lord againe. What marvell then,
though a poore woman, such a one as is described else-where, &
tormented as is declared in these latter leaves, be made to confesse
such absurd and false impossibilities ; when flesh and bloud is
unable to endure such triall ? Or how can she in the middest of such
horrible tortures/ and torments, promise unto hir selfe constancie ; or 34.
forbeare to confesse anie thing ? Or what availeth it hir, to persevere
in the deniall of such matters, as are laid to her charge unjustlie ;
when on the one side there is never anie end of hir torments ; on
the other side, / if she continue in hir assertion, they saie she hath 38.
charmes for taciturnitie or silence ?
Peter the apostle renounced, curssed, and forsware his maister and Peters apostacie
our Saviour Jesus Christ, for feare of a wenches manaces ; or rather of Christ.
at a question demanded by hir, wherein he was not so circumvented,
as these poore witches are, which be not examined by girles, but by
30 2. BooUe. TJie discoverie
cunning inquisitors, who having the spoile of their goods, and bringing
with them into the place of judgement minds to maintaine their bloudie
purpose, spare no maner of aUurements, thretenings, nor torments,
untill they have wroong out of them all that, which either maketh
to their owne desire, or serveth to the others destruction.
Peter (I sale) in the presence of his Lord and maister Christ, who
had instructed him in true knowledge manie yeares, being fore-
warned, not passing foure or five houres before, and having made a
reall league and a faithfull promise to the contrarie, without anie
other compulsion than (as hath beene said) by a question proposed by
a girle, against his conscience, forsooke, thrise denied, and aban-
doned his said maister : and yet he was a man illuminated, and placed
in dignitie aloft, and neerer to Christ by manie degrees, than the
witch, whose fall could not be so great as Peters ; bicause she never
ascended halfe so manie steps. A pastors declination is much more
abhominable that the going astraie of anie of his sheepe : as an ambas-
sadors conspiracie is more odious than the falshood of a common
person : or as a capteins treason is more mischeevous than a private
soldiers mutinie. If you saie, Peter repented ; I answer that the
witch dooth so likewise sometimes, and I see not in that case, but
mercie may be emploied upon hir. It were a mightie temptation to a
seelie old woman, that a visible divell (being in shape so ugglie, as
Danceus in DaucEus and Others saie he is) should assalt hir in maner and forme
as is supposed, or rather avowed ; speciallie when there is promise
I Cor. 10. made that none shall be tempted above their strength. The poore
old witch is commonlie unlearned, unwarned, and unprovided of
counsell and freendship, void of judgement and discretion to moderate
hir life and communication, hir kind and gender more weake and
fraile than the masculine, and much more subject to melancholie ; hir
39- bringing up and companie is so base, that nothing is to be / looked for
in hir speciallie of these extraordinarie qualities ; hir age also is com-
monlie such, as maketh her decrepite, which is a disease that mooveth
them to these follies.
Finallie, Christ did cleerelie remit Peter, though his offense were
committed both against his divine and humane person : yea after-
wards he did put him in trust to feed his sheepe, and shewed
great countenance, freendship and love unto him. And there-
fore I see not, but we may shew compassion upon
these poore soules ; if they shew themselves
sorrowfull for their misconceipts
and wicked imagina-
tions./
of Witchcraft. ciwp. i. 3 1
\ The third Booke.
The first Chapter.
40. 35.
The witches bargaine with the divell, according to M. Mai. Bodin,
Nider, Dmiaus, Pselltts, Erasfies, Hemingins, Ct<jnantes, Aqitifias,
Bartholomaus Spinetes, ^'c.
|HAT which in this matter of witchcraft hath abused so
mania, and seemeth both so horrible and intollerable, is
a plaine bargaine, that (they saie) is made betwixt the
divell and the witch. And manie of great learning con-
ceive it to be a matter of truth, and in their writings publish it
accordinglie : the which (by Gods grace) shall be prooved as vaine
and false as the rest.
The order of their bargaine or profession is double ; the one The double
solemne and publike ; the other secret and private. That which is witches with
called solemne or publike, is where witches come togither at certeine ''^® ti'vell.
assemblies, at the times prefixed, and doo not onelie see the divell in
visible forme ; but confer and talke familiarlie with him. In which
conference the divell exhorteth them to observe their fidelitie unto
him, promising them long life and prosperitie. Then the witches
assembled, commend a new disciple (whom they call a novice) unto
him : and if the divell find that yoong witch apt and forward in re-
nunciation of christian faith, in despising anie of the seven sacra-
ments, in treading upon crosses, in spetting at the time of the
elevation, in breaking their fast on fasting dales, and fasting on sun-
daies ; then the divell giveth foorth / his hand, and the novice joining 41.
hand in hand with him, promiseth to observe and keepe all the divels
commandements.
This done, the divell beginneth to be more bold with hir, telling
hir plainlie, that all this will not serve his turne ; and there-
fore requireth homage at hir hands : yea he also telleth hir, that she ■^^«^- male/.
must grant him both hir bodie and soule to be tormented in ever- fesTionis.'^
lasting fire : which she yeeldeth unto. Then he chargeth hir, to pro-
cure as manie men, women, and children also, as she can, to enter
into this societie. Then he teacheth them to make ointments of the
bowels and members of children, whereby they ride in the aire, and
accomplish all their desires. So as, if there be anie children unbap-
tised, or not garded with the signe of the crosse, or orizons ; then the
witches may and doo catch them from their mothers sides in the
night, or out of their cradles, or otherwise kill them with their cere-
32
3- Booke.
77/6' discoverie
36.
Homage of
witches to the
divell.
42.
Bat. Sfineus,
cap. I. in novo
Mai. male/.
Idem Ibid.
I. Bod. de
damon. lib.
cap. 4.
monies ; and after buriall steale them out of their graves, and seeth
them in a caldron, untill their flesh be made potable. Of the thickest
whereof they make ointments, whereby they ride in the aire ; but the
thinner potion they put into flaggons, whereof whosoever drinketh,
observing certeine ceremonies, immediatlie becommeth a maister or
rather a mistresse in that practise and facultie./
The second Chapter.
The order of the witches homage done {as it is written by lewd
inquisitors and peevish witchmoongers) to the divell in person ; of
their songs and danses, and nanielie of La volta, and of other
ceremonies, also of their exconrses.
[jOMETIMES their homage with their oth and bai'gaine
is received for a certeine terme of yeares ; sometimes for
ever. Sometimes it consisteth in the deniall of the
whole faith, sometimes in part. The first is, when the
soule is absolutelie yeelded to the divell and hell fier : the other is,
when they have but bargained [not] to / observe certeine ceremonies
and statutes of the church ; as to conceale faults at shrift, to fast on
sundaies, &c. And this is doone either by oth, protestation of words,
or by obligation in writing, sometimes sealed with wax, sometimes
signed with bloud, sometimes by kissing the divels bare buttocks ; as
did a Doctor called Edliti, who as {Bodift saith) was burned for
witchcraft.
You must also understand, that after they have delicatlie banketted
with the divell and the ladie of the fairies ; and have eaten up a fat
oxe, and emptied a butt of malmesie, and a binne of bread at some
noble mans house, in the dead of the night, nothing is missed of all
this in the morning. For the ladie Sibylla, Minerva, or Diana with
a golden rod striketh the vessell & the binne, and they are fuUie re-
plenished againe. Yea, she causeth the bullocks bones to be brought
and laid togither upon the hide, and lappeth the foure ends thereof
togither, laieng her golden rod thereon ; and then riseth up the bul-
locke againe in his former estate and condition : and yet at their
returne home they are like to starve for hunger ; as Spineus saith. And
this must be an infallible rule, that everie fortnight, or at the least everie
moneth, each witch must kill one child at the least for hir part.
And here some of Monsieur Bodins lies may be inserted, who saith
that at these magicall assemblies, the witches never faile to danse ;
and in their danse they sing these words ; Har har, divell divell,
danse here, danse here, plaie here, plaie here. Sabbath, sabbath. And
whiles they sing and danse, everie one hath a broome in hir hand,
of Witchcraft. chap. 3. 33
and holdeth it up aloft. Item he saith, that these night-walking or
rather night-dansing witches, brought out of Italie into France, that
danse, which is called La volta.
A part of their league is, to scrape off the oile, which is received Mai. maUf.
in extreame follie (unction I should have said). But if that be so
dangerous, they which socke the corps had neede to take great
care, that they rub not off the oile, which divers other waies may
also be thrust out of the forehead ; and then I perceive all the ver-
tue thereof is gone, and farewell it. But I marvell how they
take on to preserve the water powred on them in baptisme,
which I take to be largelie of as great force as the other ; and yet
I thinke is commonlie wiped and washed off, within foure and
twentie houres / after baptisme : but this agreeth with the residue / ST. 43-
of their follie.
And this is to be noted, that the inquisitors affirme, that during the
whole time of the witches excourse, the divell occupieth the roome
and place of the witch, in so perfect a similitude, as hir husband in
his bed, neither by feeling, speech, nor countenance can discerne hir
from his wife. Yea the wife departeth out of her husbands armes
insensiblie, and leaveth the divell in hir roome visiblie. Wherein their
incredulitie is incredible, who will have a verie bodie in the feined
plaie, and a phantasticall bodie in the true bed : and yet (forsooth) at
the name of Jesus, or at the signe of the crosse, all these bodihe Griiiandus.
witches (they saie) vanish awaie. tofiraci''
The third Chapter.
How witches are staufiioned to appeere before the divell, of their
ridinff in the aire, of their accornpis, of their co?ifere>ice with the
divell, of his supplies, and their coiiference, of their farewell and
sacrifices : according to DancBiis, Pselliis, Gr^c.
'ITHERTO, for the most part, are the verie words
conteined in M. Mai. or Bodin, or rather in both ;
or else in the new M. Mai. or at the least-wise of
some writer or other, that mainteineth the almightie
power of witches. But Danceus saith, the divell oftentimes in Danausin
the likenes of a sumner, meeteth them at markets and faires, '^'■'^'■°&- '^"■f" 4
and warneth them to appeere in their assemblies, at a certeine
houre in the night, that he may understand whom they have slaine,
and how they have profited. If they be lame, he saith the divell
delivereth them a staffe, to conveie them thither invisiblie through the
aire ; and that then they fall a dansing and singing of bawdie songs,
wherein he leadeth the danse himselfe. Which danse, and other
conferencies being ended, he supplieth their wants of powders and
F
34
3. Booke.
The discoverie
Ide. Ibidem.
Idem, in dia-
log, cap. 3.
Card. lib. de
var. rerum.
15. cap.%0.
Mai. Male/,
par. 2. quoe.y.
cap. i.
roots to intoxicate withall ; and giveth to everie novice a marke, either
with his teeth or with his clawes, and so they kisse the divels bare
44. buttocks, and depart : / not forgetting every daie afterwards to offer to
him, dogs, cats, hens, or bloud of their ovvne. And all this dooth
DancEUS report as a troth, and as it were upon his owne knowledge.
And yet else-where he saieth ; In these matters theydoo but dreame,
and doo not those things indeed, which they confesse through their
distemperature, growing of their melancholike humor : and there-
fore (saith he) these things, which they report of themselves, are but
meere illusions.
Psellus addeth hereunto, that certeine magicall heretikes, to wit ;
the Eutychians, assemblie themselves everie good fridaie at night ;
and putting out the candles, doo commit incestuous adulterie, the
father with the daughter, the sister with the brother, and the sonne
with the mother ; and the ninth moneth they returne and are delivered ;
and cutting their children in peeces, fill their pots with their bloud ;
then burne they the carcases, and mingle the ashes therewith, and so
preserve the same for magicall purposes. Cardamis writeth (though
38. in mine opinion not verie/ probablie) that these excourses, dansmgs,
&c : had their beginning from certeine heretikes called Dukinz, vvho
devised those feasts of Bacchus which are named Orgi'a, whereunto
these kind of people openlie assembled ; and beginning with riot,
ended with this follie. Which feasts being prohibited, they never-
theles hanted them secretlie ; and when they rould not doo so, then
did they it in cogitation onelie, and even to this daie (saith he) there
remaineth a certeine image or resemblance thereof among our
melancholike women.
The fourth Chapter.
That there cajt no reall league be made with the divell the first
author of the league.^ and the iveake proof es of the adi'crsaries for
the same.
If the league be untrue, as are the residue of their
confessions, the witchmongers arguments fall to the
ground : for all the writers herein hold this bargaine
for certeine, good, and granted, and as their onelie
43. maxime. But surelie the/ indentures, conteining those covenants,
are sealed with butter ; and the labels are but babies. What firme
bargaine can be made betwixt a carnall bodie and a spirituall } Let
any wise or honest man tell me, that either hath beene a partie, or a
witnesse ; and I will beleeve him. But by what authoritie, proofe, or
testimonie ; and upon what ground all this geere standeth, if you read
M. Mai. you shall find, to the shame of the reporters (who doo so
of Witchcraft. chap. 5. 35
varie in their tales, and are at such contrarietie :) and to the reproch
of the beleevers of such absurd lies.
For the beginning of the credit hereof, resteth upon the confession Upon what
of a baggage yoong fellow condemned to be burnt for witchcraft ; feaUeague
who said to the inquisitors, of likelihood to prolong his life, (if at 'o<^&^ 50
. , ^ , . growe in
leastwise the storie be true, which is taken out of Nider ;) If I wist credit.
(quoth he) that I might obteine pardon, 1 would discover all that I
knowe of witchcraft. The which condition being accepted, and
pardon promised (partlie in hope thereof, and partlie to be rid of his
wife) he said as followeth.
The novice or yoong disciple goeth to some church, togither with
the mistresse of that profession, upon a sundaie morning, before the
conjuration of holie water, &^ there the said novice renounceth the
faith, promiseth obedience in observing, or rather omitting of
ceremonies in meetings, and such other follies ; and finallie, that
they doo homage to their yoong maister the divell, as they covenanted.
But this is notable in that storie, that this yoong witch, doubting
that his wives examination would bewraie his knaverie, told the
inquisitor; that in truth his wife was guiltie as well as he, but she will
never, I am sure (quoth he) though she should be burned a thousand
times, confesse any of these circumstances.
And this is in no wise to be forgotten, that notwithstanding his
contrition, his confession, and his accusation of his owne wife (con-
trarie to the inquisitors / promise and oth) he and his wife were both 39-
burned at a stake, being the first discoverers of this notable league,
whereupon the fable of witchcraft is mainteined ; and whereby such
other confessions have beene from the like persons, since that time,
extorted and augmented. /
The fift Chapter. 46-
Of the private league, a notable tale of Bodins concerning a French
ladie, with a confutation.
HE maner of their private league is said to be, when Themanerof
the divell invisible, and sometimes visible, in the J^agurwUh^ *
middest of the people talketh with them privatelie; the divell.
promising, that if they will followe his counsell, he
will supplie all their necessities, and make all their endevors
prosperous : and so beginneth with small matters : whereunto they
consent privilie, and come not into the fairies assemblie.
And in this case (mee thinks) the divell sometimes, in such exlernall
or corporall shape, should meete with some that would not consent to
his motions (except you will saie he knoweth their cogitations) and so
36
3- Booke.
The discoverie
J. Bod. lib. 2.
de dcemono-
mania. cap. 4.
This agreeth
not with their
interpretation,
that saie, this
is onlie done .^
by vertue of ^1 '
the legue ; nor
yet to them
that referre it
unto words:
quoth nota.
40
C. Agrippa.
cap. 51.
should be bewraied. They also (except they were idiots) would spie
him, and forsake him for breach of covenants. But these bargaines,
and these assemblies doo all the writers hereupon mainteine : and
Bodin confirmeth them with a hundred and odd lies ; among the
number whereof I will (for diverse causes) recite one.
There was (saith he) a noble Gentlewoman at Lions, that being in
bed with a lover of hirs, suddenlie in the night arose up, and lighted
a candle : which when she had done, she tooke a box of ointment,
wherewith she annointed her bodie ; and after a few words spoken,
she was carried awaie. Hir bedfellow seeing the order hereof, lept
out of his bed, tooke the candle in his hand, and sought for the ladie
round about the chamber, and in everie corner thereof But though
he could not find hir, yet did he find hir box of ointment : and being
desirous to know the vertue thereof, besmeered himselfe therewith,
even as he perceived hir to have done before. And although he were
not so superstitious, as to use anie words to helpe him forward in his
busines, yet by the vertue of that ointment (saith Bodhi) he was
immediatlie conveied / to Lorreine, into the assemblie of witches.
Which when he sawe, he was abashed, and said ; In the name of
God, what make I heere? And upon those words the whole assemblie
vanished awaie, and left him there alone starke naked ; and so was
he faine to returne to Lions. But he had so good a conscience (for
you may perceive by the first part of the historie, he was a verie
honest man) that he accused his true lover for a witch, and caused
hir to be burned. But as for his adulterie, neither M. Mai. nor Bodin
doo once so much as speake in the dispraise thereof
It appeareth throughout all Bodins booke, that he is sore offended
with Cornelius Agrippa, and the rather (as I suppose) bicause the
said C. Agrippa recanted that which Bodin mainteineth, who thinketh
he could worke wonders by magicke, and speciallie by his blacke dog.
It should seeme he/ had prettie skill in the art of divination. For
though he wrote before Bodin mania a yeare, yet uttereth he these
words in his booke De vanitate scientiarum : A certeine French
protonotarie (saith he) a lewd fellow and a coosener, hath written
a certeine fable or miracle done at Lions, &^c. What
Bodin is, I knowe not, otherwise than by report ; but
I am certeine this his tale is a fond fable : and
Bodin saith it was performed at Lions ;
and this man (as I under-
stand) by profession
is a civill
of VVitcJicraJt.
Ch;ip. 6.
?>1
The sixt Chapter.
A disproof e of their assemblies, and of their bargaifte.
Tatianus 4'
co?iira Grcpcos.
HAT the joining of hands with the divell, the kissing
of his bare buttocks, and his scratching and biting
of them, are absurd lies ; everie one having the gift
of reason may plainHe perceive : in so much as it
is manifest unto us by the word of God, that a spirit hath no
flesh, bones, nor sinewes, whereof hands, buttocks, claws, teeth,
and lips doo consist. For admit that the constitution of a divels
bodie (as Tatian and other afifirme) consisteth in spirituall / congela-
tions, as of fier and aire ; yet it cannot be perceived of mortall
creatures. What credible witnesse is there brought at anie time, of
this their corporall, visible, and incredible bargaine ; saving the con-
fession of some person diseased both in bodie and mind, wilfuUie
made, or injuriouslie constrained? It is mervell that no penitent
witch that forsaketh hir trade, confesseth not these things without
compulsion. Mee thinketh their covenant made at baptisme with
God, before good witnesses, sanctified with the word, confirmed with
his promises, and established with his sacraments, should be of more
force than that which they make with the divell, which no bodie
seeth or knoweth. For God deceiveth none, with whom he bargaineth ;
neither dooth he mocke or disappoint them, although he danse not
among them.
Their oth, to procure into their league and fellowship as manie as
they can (whereby everie one witch, as Bodin afifirmeth, augmenteth
the number of fiftie) bewraieth greatlie their indirect dealing.
Hereof I have made triall, as also of the residue of their coosening The author
devices ; and have beene with the best, or rather the woorst of them, u^^n^d*
to see what might be gathered out of their counsels; and have proofeand
cunninglie treated with them thereabouts : and further, have sent
certeine old persons to indent with them, to be admitted into their
societie. But as well by their excuses and delaies, as by other
circumstances, I have tried and found all their trade to be meere
coosening.
I praie you what bargaine have they made with the divell, that
with their angrie lookes beewitch lambs, children, &c? Is it not
confessed, that it is naturall, though it be a lie? What bargaine
maketh the soothsaier, which hath his severall kinds of witchcraft
and divination expressed in the scripture? Or is it not granted that
they make none? How chanceth it that we heare not of this bargaine
in the scriptures?/
38
3. Booke.
The discoverie
49- 41.
Confession
compulsorie ;
as by Hispani-
call inquisition :
Looke Mai.
malef. 6^ Jo.
Bodin.
Confession
persuasorie ; as
by flatterie :
Looke Bry.
ZJarr/i" against
Ursu. Kempe.
John. Bod.
Mai. Malef.
L. absent, de
poenis. cq^
L. 2. cumglos.
de Us, qui ante
sentent. mor-
tui sunt, sibi
necem con-
sciscentes .
The seventh Chapter,
A confutation of the objection concerning witches confessions.
It is confessed (saie some by the waie of objection)
even of these women themselves, that they doo these
and such other horrible things, as deserveth death,
with all extremitie, &c. Whereunto I answer, that
whosoever consideratelie beholdeth their confessions, shall perceive
all to be vaine, idle, false, inconstant, and of no weight; except their
contempt and ignorance in religion : which is rather the fault of the
negligent pastor, than of the simple woman.
First, if their confession be made by compulsion, of force or
authoritie, or by persuasion, and under colour of freendship, it is not
to be regarded ; bicause the extremitie of threts and tortures pro-
vokes it ; or the qualitie of faire words and allurements constraines it.
If it be voluntarie, manie circumstances must be considered, to wit ;
whether she appeach not hir selfe to overthrow hir neighbour, which
manie times happeneth through their cankered and malicious melan-
cholike humor : then ; whether in that same melancholike mood
and frentike humor, she desire not the abridgment of hir owne dales.
Which thing Aristotle saith dooth oftentimes happen unto persons
subject to melancholike passions : and (as Bodin and Sprenger saie)
to these old women called witches, which manie times (as they
affirme) refuse to live ; thretning the judges, that if they may not be
burned, they will laie hands upon themselves, and so make them
guiltie of their damnation.
I my selfe have knowne, that where such a one could not prevaile,
to be accepted as a sufficient witnesse against himselfe, he presentlie
went and threw himselfe into a pond of water, where he was drowned.
But the lawe saith ; Volenti niori non est habenda fides, that is ;
His word is not to be credited that is desirous to/ die. Also some-
times (as else-where I have prooved) they confesse that whereof they
were never guiltie ; supposing that they did that which they did not,
by meanes of certeine circumstances. And as they sometimes con-
fesse impossibilities, as that they flie in the aire, transubstantiate
themselves, raise tempests, transfer or remoove corne, &c : so doo
they also (I saie) confesse voluntarilie, that which no man could
proove, and that which no man would ghesse, nor yet beleeve, except
he were as mad as they ; so as they bring death wilfullie upon them-
selves : which argueth an unsound mind.
If they confesse that, which hath beene indeed committed by them,
of Witchcraft.
Chap. 7.
39
as poisoning, or anie other kind of murther, which falleth into the
power of such persons to accomplish ; I stand not to defend their
cause. Howbeit, I would wish that even in that case there be not too
rash credit given, nor too hastie proceedings used against them: but
that the causes, properties, and circumstances of everie thing be dulie
considered, and diligentlie examined. For you shall understand, that
as sometimes they confesse they have murthered their neighbours with
a wish, sometimes with a word, sometimes with a looke, &c: so they
confesse, that with/ the delivering of an apple, or some such thing, to
a woman with child, they have killed the child in the mothers wombe,
when nothing was added thereunto, which naturallie could be noisome
or hurtfull.
In like maner they confesse, that with a touch of their bare hand,
they sometimes kill a man being in perfect health and strength of
bodie ; when all his garments are betwixt their hand and his flesh.
But if this their confession be examined by divinitie, philosophie,
physicke, lawe or conscience, it will be found false and insufficient.
First, for that the working of miracles is ceased. Secondlie, no
reason can be yeelded for a thing so farre beyond all reason. Third-
lie, no receipt can be of such efficacie, as when the same is touched
with a bare hand, from whence the veines have passage through the
bodie unto the hart, it should not annoie the poisoner ; and yet reteine
vertue and force enough, to pearse through so manie garments and
'the verie flesh incurablie, to the place of death in another person.
Cid ari^ionefito (saith Bodin) nescio qtdd / 7'esponderi possit. Fourth-
lie, no lawe will admit such a confession, as yeeldeth unto im-
possibilities, against the which there is never any lawe provided ;
otherwise it would not serve a mans turne, to plead and proove that
he was at Berwicke that dale, that he is accused to have doone a
murther in Cajihirdurie ; for it might be said he was conveied to
Berwicke, and backe againe by inchantment. Fiftlie, he is not by con-
science to be executed, which hath no sound mind nor
perfect judgement. And yet forsooth we read, that
one mother Stile did kill one Saddocke with a touch
on the shoulder, for not keeping promise with
hir for an old cloake, to make hir a
safegard ; and that she was
hanged for hir
labour.
Absurdities
in witches
confessions.
42.
J. Bod. de
deejnon. lib,
2.t-ap. 8.
J^-
In a little pam-
phlet of the
acts and hang-
ing of foure
witches, in
anno. 1579.
40
3. Booke.
The discoverie
John Bod. 52
L. si per crro-
rem jurisd,
omni cum
hide.
C. sed hoc d.
defubl. be.
Bal. ill leg.
be.
The eight Chapter.
IVliat follie it were for witches to enter into such desperate per ill,
and to endure such intolterable tortures for no gaine or commodi-
tie, and how it comes to passe that witches are overthrowne by
their cofifessions.
LAS ! if they were so subtill, as witchmongers make
them to be, they would espie that it were meere follie
for them, not onelie to make a bargaine with the
divell to throw their soules into hell fire, but their
bodies to the tortures of temporall fire and death, for the accom-
plishment of nothing that might benefit themselves at all : but
they would at the leastwise indent with the divell, both to inrich
them, and also to enoble them ; and finallie to endue them with all
worldlie felicitie and pleasure : which is furthest from them of all
other. Yea, if they were sensible, they would saie to the divell ; Whie
should I hearken to you, when you will deceive me ? Did you not
promise my neighbour mother Button to save and rescue hir ; and yet
lo she is hanged 1 Surelie this would appose the divell verie sore.
And it is a woonder, that none, from the beginning of the world, till
this dale, hath made this and such like objections, whereto the divell
could never / make answer. But were it not more madnes for them
to serve the divell, under these conditions ; and yet to endure/
43. whippings with iron rods at the divels hands ; which (as the witch-
mongers write) are so set on, that the print of the lashes remaine
upon the witches bodie ever after, even so long as she hath a daie
to live ?
But these old women being daunted with authoritie, circumvented
with guile, constrained by force, compelled by feare, induced by error,
and deceived by ignorance, doo fall into such rash credulitie, and so
are brought unto these absurd confessions. Whose error of mind and
blindnes of will dependeth upon the disease and infirmitie of nature :
and therefore their actions in that case are the more to be borne
withall ; bicause they, being destitute of reason, can have no consent.
For, Delictum sine consensu non potest coinmitti., neque injuria
sine animo iitjuriandi ; that is. There can be no sinne without
consent, nor injurie committed without a mind to doo wrong.
Yet the lawe saith further, that A purpose reteined in mind, dooth
nothing to the privat or publike hurt of anie man ; and much more
that an impossible purpose is unpunishable. Sance mentis voluntas.,
volimtas rei possibilis est ; A sound mind willeth nothing but that
which is possible.
of Witchcraft. chap. 9. 41
The ninth Chapter.
How melancholie abuseih old wojnen, and of the effects thereof by
sundrie examples.
F anie man advisedlie marke their words, actions, cogi-
tations, and gestures, he shall perceive that melancholie
abounding in their head, and occupieng their braine, hath
deprived or rather depraved their judgements, and all their
senses: I meane not of coosening witches, but of poore melancholike
women, which are themselves deceived. For you shall understand, that
the force which melancholie hath, and the effects that it worketh in the
bodie of a man, or rather of a woman, are almost incredible. For as
some of these melancholike persons imagine, they are witches/ and by 53'
witchcraft can worke woonders, and doo what they list : so doo other,
troubled with this disease, imagine manie strange, incredible, and im-
possible things. Some, that they are monarchs and princes, and that all
other men are their subjects : some, that they are brute beasts : some,
that they be urinals or earthen pots, greatlie fearing to be broken : some,
that everie one that meeteth them, will conveie them to the gallowes ;
and yet in the end hang themselves. One thought, that Atlas, whome
the poets feigne to hold up heaven with his shoulders, would be
wearie, and let the skie fall upon him : another would spend a
whole dale upon a stage, imagining that he both heard and saw
interludes, and therewith made himselfe great sport. One Theophilus
a physician, otherwise sound inough of mind (as it is said) imagined
that he heard and sawe musicians continuallie plaieng on instruments,
in a certeine place of his house. 0's\t.Bessus, that had killed his father,
was notablie detected ; by imagining that a swallowe upraided him
therewith : so as he himselfe thereby revealed the murther.
But the notablest example heereof is, of one that was in great 44.
perplexi/tie, imagining that his nose was as big as a house ; insomuch Of one that
as no freend nor physician could deliver him from this conceipt, nor meSlfchoiie
yet either ease his greefe, or satisfie his fansie in that behalfe : till at ^^s induced
•' . . to thinke that
the last, a physician more expert in this humor than the rest, used he had a nose
this devise following. First, when he was to come in at the chamber house, X-c.
doore being wide open, he suddenlie staled and withdrew himselfe ;
so as he would not in any wise approch neerer than the doore. The
melancholike person musing heereat, asked him the cause why he so
demeaned himselfe ? Who answered him in this maner : Sir, your
nose is so great, that I can hardlie enter into your chamber but I
shall touch it, and consequentlie hurt it. Lo (quoth he) this is the
man that must doo me good ; the residue of my freends flatter me,
G
42
^. Booke.
The discoverie
54-
Danceus in
dialog, cap. 3.
J. Baptist. P,
N. cap. 2.
Card, de
var. rerum.
J. Wicr.de
prestigiis dce-
rno7ium, is'c,
A ristotle.
John. Bod.
45.
55-
and would hide mine infirmitie from me. Well (said the physician) I
will cure you, but you must be content to indure a little paine in the
dressing : which he promised patientlie to susteine, and conceived
certeine hope of his recoverie. Then entred the physician into the
chamber, creeping close by the walles, seeming to feare the touching
and hurting of his nose. Then did he blindfold him, which / being
doone, he caught him by the nose with a paire of pinsors, and threw
downe into a tub, which he had placed before his patient, a great
quantitie of bloud, with manie peeces of bullocks livers, which he had
conveied into the chamber, whilest the others eies were bound up,
and then gave him libertie to see and behold the same. He having
doone thus againe twoo or three times, the melancholike humor was
so qualified, that the mans mind being satisfied, his greefe was eased,
and his disease cured.
Thrasibuhis, otherwise called Thrasilhis, being sore oppressed
with this melancholike humor, imagined, that all the ships, which
arrived at port Pyrcetts, were his : insomuch as he would number
them, and command the mariners to lanch, &c : triumphing at their
safe returnes, and moorning for their misfortunes. The Italian, whom
we called here in England, the Monarch, was possessed with the like
spirit or conceipt. Danceus him.selfe reporteth, that he sawe one, that
affirmed constantlie that he was a cocke ; and saith that through
melancholie, such were alienated from themselves.
Now, if the fansie of a melancholike person may be occupied in
causes which are both false and impossible ; why should an old witch
be thought free from such fantasies, who (as the learned philosophers
and physicians sale) upon the stopping of their monethlie melancholike
flux or issue of bloud, in their age must needs increase therein, as
(through their weaknesse both of bodie and braine) the aptest
persons to meete with such melancholike imaginations : with whome
their imaginations remaine, even when their senses are gone. "Which
Bodin laboureth to disproove, therein shewing himselfe as good a
physician, as else-where a divine.
But if they may imagine, that they can transforme their owne
bodies, which neverthelesse remaineth in the former shape : how
much more credible is it, that they may falselie suppose they can hurt
and infeeble other mens bodies ; or which is lesse, hinder the com-
ming of butter ? &c. But what is it that they will not imagine, and
consequentlie confesse that they can doo ; speciallie being so earnestlie
persuaded thereunto, so sorelie tor/mented, so craftilie examined,
with such promises of favour, as wherby they imagine, that they shall
ever after live in great credit & welth ? &c.
If you read the executions doone upon witches, either in times/ past
of Witchcraft. chap. lo. 41
in other countries, or latelie in this land ; you shall see such im-
possibilities confessed, as none, having his right wits, will beleeve.
Among other like false confessions, we read that there was a witch Ant.Houin.
confessed at the time of hir death or execution, that she had raised
all the tempests, and procured all the frosts and hard weather that
happened in the winter 1565 : and that manie grave and wise men
beleeved hir.
The tenth Chapter.
That voluniarie confessions may be unirulie made, to the tindooing
of the confessors, and of the strana^e operation of melattcholie,
prooved by a familiar and late example.
UT that it may appeere, that even voluntarie confession
(in this case) may be untrulie made, though it tend to the
destruction of the confessor ; and that melancholic may
nioove imaginations to that effect : I will cite a notable
instance concerning this matter, the parties themselves being yet
alive, and dwelling in the parish of Sellenge in Kent, and the matter
not long sithence in this sort performed.
One Ade Davie, the wife of Simon Davie, husbandman, being a Kentish
reputed a right honest bodie, and being of good parentage, grew Lte'Lcident.
suddenlie (as hir husband informed mee, and as it is well knovvne in
these parts) to be somewhat pensive and more sad than in times past.
Which thing though it greeved him, yet he was loth to make it so
appeere, as either his wife might be troubled or discontented there-
with, or his neighbours informed thereof ; least ill husbandrie should
be laid to his charge (which in these quarters is much abhorred.) But
when she grew from pensivenes, to some perturbation of mind ; so as
hir accustomed rest began in the night season to be withdrawne from
hir, through sighing and secret lamentation ; and that, not without
teares, hee could not but demand the cause of hir conceipt and extra-
ordina/rie moorning. But although at that time she covered the same, ^6.
acknowledging nothing to be amisse with hir : soone after notwith-
standing she fell downe before him on hir knees, desiring him to
forgive hir, for she had greevouslie offended (as she said) both God
& him. Hir poore husband being abashed at this hir behaviour,
comforted hir, as he could ; asking hir the cause of hir trouble &
greefe : who told him, that she had, (contrarie to Gods lawe) & to
the offense of all good christians, to the injurie of him, & speciallie to
the losse of hir owne soule, bargained and given hir soule to the
divell, to be delivered unto him within short space. Whereunto hir didstian
husband answered, saieng ; Wife, be of good cheere, this thybargaine comfort of the
• J 1 r rr r , , .,,.-,■ , husbad to
IS void and of none effect : for thou hast sold that which is none of his wiio.
44
3. Boolie.
The discoverie
thine to sell ; sith it belongeth to Christ, who hath bought it, and
''deerelie paid for it, even with his bloud, which he shed upon the
46. crosse ; so as the divell hath no interest in thee./ After this, with like
submission, teares, and penitence, she said unto him ; Oh husband, I
have yet^^mmitted another fault, and doone you more injurie : for I
have bewitched you and your children. Be content (quoth he) by the
grace of God, Jesus Christ shall unwitch us : for none evill can
happen to them that feare God.
And (as trulie as the Lord liveth) this was the tenor of his words
unto me, which I knowe is true, as proceeding from unfeigned lips,
and from one that feareth God. Now when the time approched that
the divell should come, and take possession of the woman, according
to his bargaine, he watched and praied earnestlie, and caused his wife
to read psalmes and praiers for mercie at Gods hands : and suddenlie
about midnight, there was a great rumbling beelowe under his
chamber windowe, which amazed them exceedinglie. For they con-
ceived, that the divell was beelowe, though he had no power to come
up, bicause of their fervent praiers.
Confutation. He that noteth this womans first and second confession, freelie and
voluntarilie made, how everie thing concurred that might serve to
adde credit thereunto, and yeeld matter for hir condemnation, would
not thinke, but that if Bodhi were foreman of hir inquest, he would
crie ; Guiltie : & would hasten execution upon hir ; who would have
57- said as much before any judge in/ the world, if she had beene
examined ; and have confessed no lesse, if she had beene arraigned
therupon. But God knoweth, she was innocent of anie these crimes :
howbeit she was brought lowe and pressed downe with the weight of
this humor, so as both hir rest and sleepe were taken awaie from hir ;
& hir fansies troubled and disquieted with despaire, and such other
cogitations as grew by occasion thereof. And yet I beleeve, if any
mishap had insued to hir husband, or his children ; few witchmongers
would have judged otherwise, but that she had bewitched them. And
she (for hir part) so constanthe persuaded hir selfe to be a witch,
that she judged hir selfe worthie of death ; insomuch as being reteined
in hir chamber, she sawe not anie one carrieng a faggot to the fier,
but she would saie it was to make a fier to burne hir for witcherie.
But God knoweth she had bewitched none, neither insued there anie
hurt unto anie, by hir imagination, but unto hir selfe.
And as for the rumbling, it was by occasion of a sheepe, which was
flawed, and hoong by the wals, so as a dog came and devoured it ;
whereby grew the noise which I before mentioned : and she being
now recovered, remaineth a right honest woman, far from such
impietie, and ashamed of hir imaginations, which she perceiveth to
have growne through melancholie.
A comicall
catastrophe.
of Witchcraft.
Chap. II.
45
The eleventh Chapter.
The strange and divers effects of melancholie, and how the same
humor abounding in witches, or rather old women, Jilleth them
fill of tnervellous imagitiations, and that their confessions are
not to be credited.
H. Card, de
var. rerum,
cap. 8.
Jo. IVierus 47.
de prcest. lib. 6.
cap. 8.
5S.
H. Card. lib. 8
dc var. rer.
fUT in truth, this melancholike humor (as the best phy-
sicians affirme) is the cause of all their strange, impossible,
and incredible confessions :/ which are so fond, that I
woonder how anie man can be abused thereby. Howbeit,
these affections, though they appeare in the mind of man, yet are they
bred in the bodie, and proceed from this humor, which is the verie
dregs of bloud, nourishing and feeding those places, from whence pro-
ceed feares, co/gitations, superstitions, fastings, labours, and such like.
This maketh sufferance of torments, and (as some sale) foresight of Aristotle de
things to come, and preserveth health, as being cold and drie : it ^<-'""''°-
maketh men subject to leanenesse, and to the quartane ague. They
that are vexed therewith, are destroiers of themselves, stout to suffer
injuries, fearefuU to offer violence ; except the humor be hot. They
learne strange toongs with small Industrie (as Aristotle and others
affirme.)
If our witches phantasies were not corrupted, nor their wils con-
founded with this humor, they would not so voluntarilie and readilie
confesse that which calleth their life in question ; whereof they could
never otherwise be convicted. J. Bodin with his lawyers physicke
reasoneth contrarilie ; as though melancholic were furthest of all
from those old women, whom we call witches : deriding the most
famous and noble physician _/(?/;« JVier for his opinion in that behalfe.
But bicause I am no physician, I will set a physician to him ; namelie
Erastus, who hath these words, to wit, that These witches, through
their corrupt phantasie abounding with melancholike humors, by
reason of their old age, doo dreame and imagine they hurt those
things which they neither could nor doo hurt ; and so thinke they
knowe an art, which they neither have learned nor yet understand.
But whie should there be more credit given to witches, when they
saie they have made a reall bargaine with the divell, killed a cow, be-
witched butter, infeebled a child, forespoken hir neighbour, &c : than
when she confesseth that she transubstantiateth hir selfe, maketh it
raine or haile, flieth in the aire, goeth invisible, transferreth corne in
the grasse from one field to another? &:c. If you thinke that in the
one their confessions be sound, whie should you saie that they are
corrupt in the other ; the confession of all these things being made at
Jo. Bod. con-
tra Jo. Wie-
runt.
46
August, lib.
cle Tritiit. 3.
Idem, de ci-
vil. Dei.
Clemens, re-
eogn. 3
latnbliehus.
Jo. Wienis.
Cardatius.
Pamfia- Cs'c
59-
3. Booke.
The discove7'ie
48,
one instant, and affirmed with like constancie, or rather audacitie ?
But you see the one to be impossible, and therefore you thinke
thereby, that their confessions are vaine and false. The other you
thinke may be doone, and see them confesse it, and therefore you
conclude, A posse ad esse ; as being persuaded it is so, bicause you
thinke it may be so. But I sale, both with the divines, and
philosophers, that that which is imagined of witchcraft, hath no truth
of action ; or being besides their ima/gination, the which (for the most
part) is occupied in false causes. For whosoever desireth to bring to
passe an impossible thing, hath a vaine, an idle, and a childish per-
suasion, bred by an unsound mind : for Sana vientis vobaitas,
vohcntas rei possibilis est ; The will of a sound mind, is the desire
of a possible thing./
The twelfe Chapter.
An objection.
The resolution.
A forged
miracle.
60.
A confutation of witches confessions, especiallie concerning their
league.
[UT it is objected, that witches confesse they renounce the
faith, and as their confession must be true (or else they
would not make it :) so must their fault be worthie of
\ death, or else they should not be executed. Whereunto
I answer as before ; that their confessions are extorted, or else pro-
ceed from an unsound mind. Yea I saie further, that we our selves,
which are sound of mind, and yet seeke anie other waie of salvation
than Christ Jesus, or breake his commandements, or walke not in
his steps with a livelie faith, &c : doo not onlie renounce the faith,
but God himselfe : and therefore they (in confessing that they forsake
God, and imbrace sathan) doo that which we all should doo. As
touching that horrible part of their confession, in the league which
tendeth to the killing of their owne and others children, the seething
of them, and the making of their potion or pottage, and the effects
thereof ; their good fridaies meeting, being the dale of their deliver-
ance, their incests, with their returne at the end of nine moneths^
when commonlie women be neither able to go that journie, nor ro
returne, &c ; it is so horrible, unnaturall, unlikelie, and unpossible ;
that if I should behold such things with mine eies, I should rather
thinke my selfe dreaming, dronken, or some waie deprived of my
senses ; than give credit to so horrible and filthie matters.
How hath the oile or pottage of a sodden child such vertue, as that
a staffe annointed therewith, can carrie folke in the aire.' Their
potable liquor, which (they saie) maketh maisters of that fa/cultie, is it
not ridiculous 'i And is it not, by the opinion of all philosophers,
of Witchcraft.
Chap. u.
47
physicians, and divines, void of such vertue, as is imputed there-
unto ?
Their not fasting on fridaies, and their fasting on sundaies, their
spetting at the time of elevation, their refusall of holie water, their
despising of superstitious crosses, &c : which are all good steps
to true christianitie, helpe me to confute the residue of their con-
fessions.
The xiii. Chapter.
A confutation of witches confessions^ conce7'ning vialcing of tempests
and raine : of the naturall cause of raine, a7id that witches or
divels have no power to doo such things.
InD to speake more generallie of all the impossible actions
referred unto them, as also of their false confessions ; I
saie, that there is none which acknowledgeth God to be
onlie omnipotent, and the onlie worker of all miracles,
nor anie other indued with meane sense, but will denie that the
elements are obedient to witches, and at their commandement ; or
that they may at their pleasure send raine, haile, tempests, thunder,
lightening ; when she being but an old doting woman, casteth a flint
stone o/ver hir left shoulder, towards the west, or hurleth a little sea T^^ "'?*'^^ ^^"
' . ' , , . . , that witches
sand up mto the element, or wetteth a broome sprig m water, and use to make
sprinkleth the same in the aire ; or diggeth a pit in the earth, and "^^.me.&^c.
putting water therein, stirreth it about with hir finger ; or boileth hogs ^'f^^S' ^j'^Bod
bristles, or laieth sticks acrosse upon a banke, where never a drop Frier Barth.
of water is ; or burieth sage till it be rotten : all which things are i)a'>"J'ifs,&'c.
confessed by witches, and affirmed by writers to be the meanes that
witches use to moove extraordinarie tempests and raine, &c.
We read in M. Maleficarum, that a little girle walking abroad
with hir father in his land, heard him complaine of drought, wishing
for raine, &c. Whie father (quoth the child) I can make it raine/ 6i.
or haile, when and where I list ? He asked where she learned it.
She said, of hir mother, who forbad hir to tell anie bodie thereof. He
asked hir how hir mother taught hir? She answered, that hir mother
committed hir to a maister, who would at anie time doo anie thing
for hir. Whie then (said he) make it raine but onlie in my field. And
so she went to the streame, and threw up water in hir maisters name,
and made it raine presentlie. And proceeding further with hir father,
she made it haile ni another field, at hir fathers request. Hereupon
he accused his wife, and caused hir to be burned ; and then he new
christened his child againe : which circumstance is common among
papists and witchmongers. And howsoever the first part hereof was
Itlal. Male/.
par. 2. quce. )
cap. 12.
48 3 Booke. The dtscoverie
prooved, there is no doubt but the latter part was throughlie executed.
He that can If they could indeed bring these things to passe at their pleasure, then
arheThat^cln might they also be impediments unto the course of all other naturall
worke can piaie. things, and Ordinances appointed by God: as, to cause it to hold up,
when it should raine ; and to make midnight, of high noone : and by
those meanes (I saie) the divine power should beecome servile to the will
of a witch, so as we could neither cat nor drinke but by their permission.
Me thinks Seneca might satisfie these credulous or rather idolatrous
people, that runne a whorehunting, either in bodie or phansie, after
these witches, beleeving all that is attributed unto them, to the deroga-
tion of Gods glorie. He saith, that the rude people, and our ignorant
predecessors did beleeve, that raine and showers might be procured
and staled by witches charmes and inchantments : of which kind of
things that there can nothing be wrought, it is so manifest, that we need
not go to anie philosophers schoole, to learne the confutation thereof,
jere. 16, 22. 'But Jerenue, by the word of God, dooth utterlie confound all that
which may be devised for the maintenance of that foolish opinion,
Dii gentium saicug ; Are there any among the gods of the gentiles, that sendeth
d^monia, raine, or giveth showers from heaven 1 Art not thou the selfe same
T he gods of the > e>
gentiles are our Lord God ? We will trust m thee, for thou dooest and makest
'''^^ ^' all these things. I may therefore with Brentius boldlie saie, that It
is neither in the power of witches nor divels, to accomplish that
matter ; but in God onelie. For when exhalations are drawne and
62. lifted up from out of the earth, by the power/ of the sunne, into the
The naturall middle region of the aire, the coldnes thereof constreineth and
hai'kand" °fn thickeucth those vapours ; which being beecome clouds, are dissolved
againe by the heate of the sunne, wherby raine or haile is ingendred ;
50. raine, if by the waie the drops be not frosen and made haile. These/
circumstances being considered with the course of the whole scrip-
ture, it can neither be in the power of witch or divell to procure raine,
or faire weather
And whereas the storie of Job in this case is alledged against me
(wherein a witch is not once named) I have particularlie answered it
else-where. And therefore thus much onelie I sayheere ; that Even
there, where it pleased God (as Calvhie saith) to set downe circum-
stances for the instruction of our grosse capacities, which are not able
to conceive of spirituall communication, or heavenlie affaires ; the
Job 1, II. divell desireth God to stretch out his hand, and touch all that yic^^
hath. And though he seemeth to grant sathans desire, yet God him-
selfe sent fire from heaven, &c. Where, it is to be gathered, that
although God said, He is in thine hand : it was the Lords hand that
lb verse 16. punished /^<^, and not the hand of the divell, who said not, Give me
leave to plague him ; but, Laie thine hand upon him. And \\\i^n Job
of Witchcraft.
Clnp. 14.
49
continued faithfull notwithstanding all his afflictions, in his children,
bodie and goods ; the divell is said to come againe to God, and to
sale as before, to wit : Now stretch out thine hand, and touch his Job 2, 5.
bones and his flesh. Which argueth as well that he could not doo it,
as that he himselfe did it not before. And be it here remem-
bred, that M. Mai. and the residue of the witchmongers denie, ,, , ,,
that there were any witches in Jobs time. But see more hereof pa. i, qua. 2.
elsewhere.
The xiiii. Chapter.
What would ens7ie, if witches confessiofis or iui\t'\chmongers opiiiions
ivere triie, coiiccrnitig the effects of witchcraft, inchantments, Ssr^c.
iF it were true that witches confesse, or that all writers
write, or that witchmongers report, or that fooles
belceve, we should never have butter in the chearne,
nor cow in the close, nor corne in the field, nor
faire weather abroad, nor health within doores. Or if that which
is conteined in M. Mai. Bodin, &c : or in the pamphlets late set
foorth in English, of witches executions, shuld be true in those
things that witches are said to confesse, what creature could live in
securitie 1 Or what needed such preparation of warres, or such trouble,
or charge in that behalfe .'' No prince should be able to reigne or live
in the land. For (as Danceus saith) that one Marline a witch killed
the emperour of Gennanie with witchcraft : so would our witches (if
they could) destroie all our magistrates. One old witch might over-
throwe an armie roiall : and then what needed we any guns, or wild
fire, or any other instruments of warre ? A witch might supplie all
wants, and accomplish a princes will in this behalfe, even without
charge or bloudshed of his people.
If it be objected, that witches worke by the divell, and christian
princes are not to deale that way ; I answer, that few princes disposed
to battell would make conscience therin, speciallie such as take unjust
wars in hand, using other helpes, devises, & engines as unlawful!
and divelish as that ; in whose campe there is neither the rule of
religion or christian order observed : insomuch as ravishments,
murthers, blasphemies and / thefts are there most commonlie and
freelie committed. So that the divell is more feared, and better
served in their camps, than God almightie.
But admit that souldiers would be scrupulous herein, the pope
hath authoritie to dispense therewith ; as in like case he hath / doone,
by the testimonie of his owne authors and friends. Admit also, that
throughout all christendome, warres were justly mainteined, and
FI
But these
suppositios
are false, Ergo
the consequen-
cies are not
true.
51.
Mai. Male/.
J. Bodin.
Bar.Spincus.
64.
50
3- Booke.
TJic discoverie
Witches in
warres.
Eybiting
witches.
Pumher an
archer.
45.
Danes
52.
religion dulie observed in their camps ; yet would the Turke
and other infidels cut our throtes, or at least one anothers throte,
with the helpe of their witches ; for they would make no conscience
thereof.
The XV. Chapter.
Examples of forrett tiations, tvho in their warres used the assist-
ance of witches; of eybiting witches in Irela7id, of two archers
that shot with familiars.
!!n the warres between the kings of Dejimarke and Sueve-
land, is6j. the Danes doo write, that the king of
Siievelattd caried about with him in his campe, foure
old witches, who with their charms so qualified the
they were thereby disabled to annoie their enimies :
insomuch as, if they had taken in hand anie enterprise, they were
so infeebled by those witches, as they could performe nothing.
And although this could have no credit at the first, yet in the end,
one of these witches was taken prisoner, and confessed the whole
matter ; so as (saith he) the thrtds, the line, and the characters were
found in the high waie and water plashes.
The Irishmen addict themselves wonderfullie to the credit and
practise hereof; insomuch as they affirme, that not onelie their children,
but their cattell, are (as they call it) eybitten, when they fall suddenlie
sicke, and terme one sort of their witches eybiters ; onelie in that
respect : yea and they will not sticke to affirme, that they can rime
either man or beast to death. Also the West hidians and Mttscovits
doo the like : and the Hunnes (as Gregorie Tttronctisis writeth) used
the helpe of witches in time of war.
I find another storie written in M. Mai. repeated by Bodin ; that
one souldier called Pumher, dailie through witchcraft killed with his
bowe and arrowes three of the enimies, as they stood peeping over
the walles of a castell besieged : so as in the end he killed them
all quite, saving one. The triall of the archers sinister / dealing,
and a proofe thereof expressed, is ; for that he never lightly failed
when he shot, and for that he killed them by three a dale ; and had
shot three arrowes into a rood. This was he that shot at a pennie on
his sonnes head, and made readie another arrow, to have slaine the
duke Remgrave that commanded it. And doubtlesse, bicause of his
singular dexteritie in shooting, he was reputed a witch, as dooing that
which others could not doo. nor thinke to be in the power of man to
doo : though indeed no miracle, no witchcraft, no impossibilitie nor
difficultie consisted therein./
of Ult the raft.
Chip. i6.
But this latter storie I can requite with a famihar example. For at
Towne Mailing in kent, one of O. Maries justices, upon the com-
plaint of many wise men, and a few foolish boies, laid an archer by
the heeles ; bicause he shot so neere the white at buts. For he was
informed and persuaded, that the poore man plaied with a flie, other-
wise called a divell or familiar. And bicause he was certified that the
archer aforesaid shot belter than the common shooting, which he
before had heard of or scene, he conceived it could not be in Gods
name, but by inchantment : whereby this archer (as he supposed by
abusing the Oueenes liege people) gained some one daie two or three
shillings, to the detriment of the commonwealth, and to his owne
inriching. And therefore the archer was severelie punished, to the
great encom-agement of archers, and to the wise example of justice ;
but speciallie to the overthrowe of witchcraft. And now againe to
our matter.
The xvi. Chapter.
Authorities condeinnimj; tkefaniasticall coii/essiofis of luitches, and
Jwiu a popish doctor taketh upon him to disproove the same.
ERTEIXE generall councels, by their decrees, have
condemned the confessions and erronious credulitie
of witches, to be vaine, fantasticall and fabulous.
And even those, which are parcell of their league,
whenipon our witchmongers doo so build, to wit ; their night
walkings and meetings with Herodias, and / the Pagatt gods : at
which time they should passe so farre in so little a space on cock-
horsse ; their transubstantiation, their eating of children, and their
pulling of them from their mothers sides, their entring into mens
houses, through chinks and little holes, where a flie can scarselie
wring out, and the disquieting of the inhabitants, &€: all which are
not onelie said by a generall councell to be meere fantasticall, and
imaginations in dreames ; but so affirmed by the ancient writers.
The words of the councell are these ; It may not be omitted, that
certeine wicked women following sathans provocations, being seduced
by the illusion of divels, beleeve and professe, that in the night times
they ride abroad with Diana, the goddesse of the Pagans, or else with
Herodias, with an innumerable multitude, upon certeine beasts, and
passe over manie countries and nations, in the silence of the night,
and doo whatsoever those fairies or ladies command, &c. And it
followeth even there ; Let all ministers therefore in their severall cures,
preach to Gods people, so as they may knowe all these things to be
false, &c. It followeth in the same councell; Therefore, whosoever
beleeveth that any creature may be either created by them, or else
A skih'u!!
archer punished
by an unskilfull
Justice.
66.
Co « i'll^-i cq u in lis
in decret.id.qurf.
5. can. efiscopi.
August, de spiri-
tu S^ anima cap.
8. Franc. Pon-
zivib. tract de
lam. numcro 49.
Grillandus de
sort, numero. 6.
52
3- Booke.
The discoverie
In histor. vel
vita sancti Ger-
mani.
53.
Novus Mai.
Mai in qvce. de
strigib. cap. 2i.
22. 23, St'c.
67.
Bar. Spineus.
Mai. Male/,
lap. 2-?. in qzicv.
de sirigib.
changed into better or worsse, or be any way transformed into any
other kind or likenes of any, but of the creator himselfe, is assurcdlie
an infidel], and woorsse than a Pagan.
And if this be credible, then all these their bargaines and assem-
blies, &c : are incredible, which are onelie ratified by certeine foolish
and extorted confessions ; and by a fable of S. Germane., who
watched the fairies or witches, being at a reere banket, and through
his holinesse/ staled them, till he sent to the houses of those neigh-
bours, which seemed to be there, and found them all in bed ; and so
tried, that these were divels in the likenesse of those women. Which
if it were as true, as it is false, it might serve well to confute this
their meeting and night-walking. For if the divels be onlie present
in the likenesse of witches, then is that false, which is attributed to
witches in this behalfe.
But bicause the old hammar of Sprcnger and Institor, in their
old Malleo Alalejicarum, was insufficient to knocke downe this
councell ; a yoong beetle-head called Frier BariJioloviccns Spineus
hath made a new leaden beetle, to beate downe the councell, and
to kill these old women. Wherein he counterfeiting / Aesops asse,
claweth the pope with his heeles : affirming upon his credit, that the
councell is false and erronious ; bicause the doctrine swarveth from
the popish church, and is not authenticall but apocryphall ; saieng
(though untrulie) that that councell was not called by the commande-
ment and pleasure of the pope, nor ratified by his authoritie, which
(saith he) is sufficient to disanuU all councels. For surelie (saith this
frier, which at this instant is a cheefe inquisitor) if the words of this
councell were to be admitted, both I, and all my predecessors had
published notorious lies, and committed manie injurious executions ;
whereby the popes themselves also might justlie be detected of error,
contrarie to the catholike beleefe in that behalfe. Alarrie he saith,
that although the words and direct sense of this councell be quite
contrarie to truth and his opinion ; yet he will make
an exposition thereof, that shall somewhat mitigate
the lewdnes of the same ; and this he saith
is not onlie allowable to doo, but
also meritorious. Marke
the mans words,
and judge his
meaninE;'.
of WitcJicyaft. chap. !«. 53
The xvii. Chapter.
Witchtnojigers reasons, to proove that witches can worke wonders,
Bodlns tale of a Friseland preest ti'atisported, that imaginations,
proceeding of melancholie doo cause illiisio7is.
LD M. Maleficartim also saith, that the councels and ^^'^^l^ Mah-f.
doctors were all deceived heerein, and alledging authoritie Guu'. Parisl.
therfore, confuteth that opinion by a notable reason,
called Petitio principii, or rather, Ignotuni per igno-
tiiis, in this maner : They can put changlings in the place of
other children ; Ergo they can transferre and transforme them-
selves and others, &c : according to their confession in that behalfe.
Item he saith, and Bodiji justifieth it, that a preest in Friseland
was corporallie transferred into a farre countrie, as witnessed
another preest of Oberdorf his companion, who saw him aloft
in the aire : Ergo saith M. Mai. they have all beene decei/ved 6S.
hitherto, to the great impunitie of horrible witches. Wherein he
opposeth his follie against God and his church, against the truth, and
against all possibilitie. But surelie it is almost incredible, how
imagination shall abuse such as are subject unto melancholie ; so as
they shall beleeve they see, heare, and doo that, which never was
nor shall be ; as is partlie declared, if you read Galen De locis
affectis, and may more / plainelie appeere also if you read Aristotle 54-
De somnio.
And thereof S. Augustine saith well, that he is too much a foole Aupist. de
and a blockhead, that supposeth those things to be doone indeed, ^^"' "
and corporallie, which are by such persons phantasticallie imagined :
which phantasticall illusions do as well agree and accord (as Algerus Lib. i. caf. 7.
saith) with magicall deceipts, as the veritie accompanieth divine '^"'''""^"""'•
holinesse.
The xvlii. Chapter.
That the confession of witches is ijtsufficient in civil I and common
lawe to take azuaie life. What the sounder divines, and decrees
of councels determine in this case.
|LAS ! what creature being sound in state of mind, li is not likeiie
would (without compulsion) make such maner of con- d''ou':'£ri^''a'iie.
fessions as they do ; or would, fo. a trifle, or nothing
. make a perfect bargaine with the divell for hir soule,
to be yeelded up unto his tortures and everlasting flames, and
that within a verie short time ; speciallie being through age most
54
3- Booke.
The discoveric
69.
August, de civit.
Dei. Is id or. lib.
(«. cap. 9.)
Etymol. 26. qua:.
5. ca. 7iec
mirum.
Ponzivibius de
la mi is, voluvi.
10.
L. error, &= L.
cum post. c. de
juris (sf facti
ignor. ac in L.
de cetat. §. item
de inter rag.
actio.
Per glos. Bal.
(^ alios in L.
\. c. de confes.
glos. nee. si de
confes. in 6. § ad
leg. Aquil L.
Neracius. 5. fiti.
Ut per Bald. &-
A ugust. in L. I.
c. de confess,
(sSc. Extra.de
presumt<. litems.
Per Bald, in d.
leg. ijc.
Extra, de test
cum Uteris.
Mai. Malef.pn.
3 quasi. 5- 55.
cap. II.
commonlie unlike to live one whole yeare ? The terror of hell
fire must needs be to them diverslie manifested, and much more
terrible ; bicause of their weaknesse, nature, and kind, than to any
other : as it would appeere, if a witch were but asked, Whether
she would be contented to be hanged one yeare hence, upon
condition hir displesure might be wreked upon hir enimie pre-
sentlie. As for theeves, & such other, they thinke not to go
to hell fire; but are either persuaded there is no hell, or that
their crime deserveth it not, or else that they have time e/nough
to repent : so as, no doubt, if they were perfectlie resolved heereof,
they would never make such adventures. Neither doo I thinke, that
for any summe of monie, they would make so direct a bargaine to go
to hell fire. Now then I conclude, that confession in this behalf is
insufficient to take awaie the life of any body ; or to atteine such
credit, as to be beleeved without further proofe. For as Augustine
and Isidore., with the rest of the sounder divines sale, that these
prestigious things, which are wrought by witches are fantasticall : so
doo the sounder decrees of councels and canons agree, that in that
case, there is no place for criminall action. And the lawe saith, that
The confession of such persons as are illuded, must needs be
erronious, and therefore is not to be admitted ; for, Confessio
debet tenere verum dr' possibile. But these things are opposite
both to lawe and nature, and therfore it followeth not; Bicause these
witches confesse so. Ergo it is so. For the confession ditfereth
from the act, or from the possibilitie of the act. And whatsoever is
contrarie to nature faileth in his principles, and therefore is naturallie
impossible.
The lawe also saith. In criminalibus regiilaritcr non statur
soli confessioni rei, In criminall cases or touching life, we must not
absolutelie stand to the confession of the accused partie : but in
these matters proofes must be brought more cleare than the light it
selfe. And in this crime no bodie must be condemned upon pre-
sumptions. And where it is objected and urged, that Since God
onelie knoweth the thoughts, therefore there is none other %vaie of
proofe/ but by confession : It is answered thus in the lawe, to wit:
Their confession in this case conteineth an outward act, and the same
impossible both in lawe and nature, and also unlikelie to be true ;
and therefore Quod verisiniile non est, attendi non debet. So
as, though their confessions may be worthie of punishment, as
whereby they shew a will to commit such mischeefe, yet not worthie
of credit, as that they have such power. For, Si factum absit,
soldque opinione laborent., e stultoruni genere sunt ; If they con-
fesse a fact performed but in opinion, they are to be reputed
of Witchcraft.
Chap. iq.
55
among the number of fooles. Neither may any man be by lawe con-
demned for criminall causes, upon presumptions, nor yet by single
witnesses : neither at the accusation of a capitall enimie, who indeed
is not to be admitted to give evidence in this case ; though it please/ 70,
M. Mai. and Bodin to affirme the contrarie. But beyond all equitie,
these inquisitors have shifts and devises enow, to plague and kill
these poore soules : for (they say) their fault is greatest of all others ;
bicause of their carnall copulation with the divell, and therefore they
are to be punished as heretikes, foure maner of waies : to wit ; with
excommunication, deprivation, losse of goods, and also with death.
And indeede they find lawe, and provide meanes thereby to
mainteine this their bloudie humor. For it is written in their popish
canons, that As for these kind of heretikes, how much soever they affirmed by
repent and returne to the faith, they may not be retemed alive, or kept
in perpetuall prison ; but be put to extreame death. Yea, M. Mai.
writeth, that A witches sinne is the sinne against the Holie-ghost ; to
wit, irremissible : yea further, that it is greater than the sinne of the
angels that fell. In which respect I wonder, that Moses delivered not
three tables to the children of Israeli ; or at the leastwise, that he ex-
hibited not commandements for it. It is not credible that the greatest
should be included in the lesse, (S:c.
But when these witchmongers are convinced in the objection
concerning their confessions ; so as thereby their tyrannicall argu-
ments cannot prevaile, to imbrue the magistrates hands in so much
bloud as their appetite requireth : they fall to accusing them of other
crimes, that the world might thinke they had some colour to
mainteine their malicious furie against them.
Mai. male/.
i;tue J. 14. pa.
C. de male/. L.
nullus. Lnemo.
is L. culpa, and
Mai. male/,
quasi. 17.
The xix. Chapter.
Of fotci-e capitall crimes objected against zuiiches, allfullie ansicered
and confuted as frivolous.
IRST therefore they laie to their charge idolatrie. But
alas without all reason : for such are properlie knowne
to us to be idolaters, as doo externall worship to idols
or strange gods. The furthest point that idolatrie can
be stretched unto, is, that they, which are culpable therein, are
such as hope for and seeke salvation at / the hands of idols, or of 7^
anie other than God ; or fix their whole mind and love upon
anie creature, so as the power of God be neglected and con-
temned thereby. But witches nei/ther seeke nor beleeve to have
salvation at the hands of divels, but by them they are onlie
deceived ; the instruments of their phantasie being corrupted, and
I. Idolatrie, con-
futed.
50
confuted.
56 3. Booke. TJie di score He
so infatuated, that they suppose, confesse, and saie they can doo
that, which is as farre beyond their power and nature to doo, as to
kill a man at Yorke before noone, when they have beene scene at
Lotidon in that morning, &c. But if these latter idolaters, whose
idolatrie is spirituall, and committed onelie in mind, should be
punished by death ; then should everie covetous man, or other, that
setteth his affection anie waie too much upon an earthlie creature, be
executed, and yet perchance the witch might escape scotfree.
Apostasie, Sccondlic, apostasie is laid to their charge, whereby it is inferred,
that they are worthie to die. But apostasie is, where anie of sound
judgement forsake the gospell, learned and well knowne unto them ;
and doo not onelie imbrace impietie and infidelitie ; but oppugne and
resist the truth erstwhile by them pi-ofessed. But alas these poore
women go not about to defend anie impietie, but after good ad-
monition repent.
3. Seducing of Thirdlic, they would have them executed for seducing the people,
the people, g^j. Qq^ knowcth they have small store of Rhetorike or art to seduce :
contutea. ■' _ '
except to tell a tale of Robin good-fellow be to deceive and seduce.
Neither may their age or sex admit that opinion or accusation to be
just : for they themselves are poore seduced soules. I for my part
(as else-where I have said) have prooved this pomt to be false in
most apparent sort.
4. Carnaii copu- Fourthlie, as touching the accusation, which all the writers use
lation with In- , . .' , ^ ^ . . ,, ' , . . , ^ , ,
cubus, confuted, herem agamst them for then- carnall copulation with riicJibiis : the
follie of mens credulitie is as much to be woondered at and derided, as
the others vaine and iinpossible confessions. For the divell is a
spirit, and hath neither flesh nor bones, which were to be used in the
performance of this action. And since he also lacketh all instruments,
substance, and seed ingendred of bloud ; it were follie to stale over-
long in the confutation of that, which is not in the nature of things.
And yet must I saie somewhat heerein, bicause the opinion hereof is
72. so stronglie and universallie received, / and the fables hereupon so in-
numerable ; wherby M. Mai. Bodi'n, Heminguis, Hyperuis, Danccus,
Jtrasfi^s, and others that take upon them to write heerein, are so abused,
or rather seeke to abuse others ; as I woonder at their fond credulitie
in this behalfe. For they affirme undoubtedlie, that the divell plaieth
How the divell Siiccubtis to the man, and carrieth from him the seed of generation,
plaieth Succubus ■,■■<■,■, t- ^ t i i i
and Incubus. which he delivcreth as Incitbus to the woman, who manie
times that waie is gotten with child ; which will
verie naturallie (they saie) become a
witch, and such a one they
affirme Merline
of Witchcraft. cimp. 20. 57
The XX. Chapter.
A request to such readers as loath to hcare or read Jilthic and
bawdie matters (zvhicii of iiecessitie are heere to be inserted) to
passe over eight chapters.
'UT in so much as I am driven (for the more manifest A peroration to
^ _ _ the readers.
bewraieng and displaieng of this most filthie and
horrible error) to staine my paper with / writing thereon 57-
certeine of their beasthe and bawdie assertions and
examples, whereby they confirme this their doctrine (being my
selfe both ashamed, and loth once to thinke upon such filthi-
nesse, although it be to the condemnation thereof) I must intreat
you that are the readers hereof, whose chaste eares cannot well
endure to heare of such abhominable lecheries, as are gathered out of
the bookes of those witchmongers (although doctors of divinitie, and
otherwise of great authoritie and estimation) to turne over a few
leaves, wherein (I sale) I have like a groome thrust their bawdie
stufife (even that which I my selfe loath) as into a stinking
corner : howbeit, none otherwise, I hope, but
that the other parts of my writing
shall remaine sweet, and
this also covered as
close as may
be./
58
4. Buoks.
The discoverie
73- 85.
3fa/. male/,
par. 2. cap. 4.
gufFst. I.
If his bodilie
eies were out, he
would see but
ilfavoredlie.
74'
Nider in forni-
cario.
T. Brabant in
lib. de apib.
If The fourth Booke.
The first Chapter.
Of ivitcJanongers opinions coficernifig evill spirits, how they frame
themselves in more excellent sort than God made us.
AMES SPRENGER and Henrie Institor, in M. Mai.
agreing with Bodin, Earth. Spineus, Danaus, Eras-
tus, Hemingius, and the rest, doo make a bawdie
discourse ; labouring to proove by a fooHsh kind of
philosophie, that evill spirits cannot onlie take earthlie forms
and shapes of men ; but also counterfeit hearing, seeing, &c ; and
likewise, that they can eate and devoure meats, and also reteine,
digest, and avoid the same : and finalHe, use diverse kinds of activi-
ties, but speciallie excell in the use and art of venerie. For M. Mai.
saith, that The eies and eares of the mind are farre more subtill than
bodilie eies or carnall eares. Yea it is there affirmed, that as they
take bodies, and the likenesse of members ; so they take minds and
similitudes of their operations. But by the way, I would have them
answer this question. Our minds and soules are spirituall things. If
our corporall eares be stopped, what can they heare or conceive of
anie externall wisedome? And truelie, a man of such a constitution
of bodie, as they imagine of these spirits, which make themselves,
&c : were of farre more excellent substance, &c : than the bodies of
them that God made in paradise ; and so the divels workmanship
should exceed the handle worke of God the father and creator of all
things. /
The second Chapter.
Of bawdie Incubus and Siiccubus, and whether the action of
venerie may be performed bctweene witches and divels, and when
witches first yeelded to hicubus.
JERETOFORE (they saie) Incubus was faine to ravish
women against their will, untill Anno. 1400 : but now
since that time witches consent willinglie to their
desires : in so much as some one witch exerciseth
that trade of lecherie with Incubus twentie or thirtie yeares togither ;
as was confessed by fourtie and eight witches burned at Ravcnspurge.
of ]]'itcJicraft. chap. 2. 59
But what goodlie fellowes Incubus begetteth upon these witches,
is prooved by TJiouias of Aquine, Bodiu, M. Mai. Hypetius, in. scn.dist. ^.
^ art. 4.
This is prooved first by the divels cunning, in discerning the dif- Gen, 6, 4.
ference of the seed which falleth from men. Secondlie, by his under-
standing of the aptnes of the women for the receipt of such seed.
ThirdUe by his knowledge of the constellations, which are freendlie to
such corporall effects. And lastlie, by the excellent complexion of
such as the divell maketh choice of, to beget such notable personages
upon, as are the/ causes of the greatnesse and excellencie of the child 59.
thus begotten.
And to proove that such bawdie dooings betwixt the divell and Mai. maUf.
witches is not fained, S. Augustine is alledged, who saith, that All ^^!^-^;J"f; '
superstitious arts had their beginning of the pestiferous societie doctrina Chrht.
betwixt the divell and man. Wherein he saith truelie ; for that in
paradise, betwixt the divell and man, all wickednes was so contrived,
that man ever since hath studied wicked arts : yea and the divell will
be sure to be at the middle and at both ends of everie mischeefe.
But that the divell ingendreth with a woman, in maner and forme
as is supposed, and naturallie begetteth the wicked, neither is it true,
nor Augtistines meaning in this place.
Howbeit M. Mai. proceedeth, affirming that All witches take/ their 75.
beginning from such filthie actions, wherein the divell, in likenes of
a prettie wench, lieth prostitute as Succubics lo the man, and reteining
his nature and seede, conveieth it unto the witch, to whome he deli-
vereth it as Incubus. Wherein also is refuted the opinion of them
that hold a spirit to be unpalpable. M. Mai. saith, There can be nai male/.
rendred no infallible rule, though a probable distinction may be set i"^- '•/■'«'• '•
downe, whether Incubus in the act of venerie doo alwaies powre seed
out of his assumed bodie. And this is the distinction ; Either she is
old and barren, or yoong and pregnant. If she be barren, then dooth
Incubus use hir without decision of seed ; bicause such seed should
serve for no purpose. And the divell avoideth superfluitie as much
as he may ; and yet for hir pleasure and condemnation togither, he
goeth to worke with hir. But by the waie, if the divell were so com-
pendious, what should he need to use such circumstances, even in
these verie actions, as to make these assemblies, conventicles, cere-
monies, &c : when he hath alreadie bought their bodies, and bar-
gained for their soules ? Or what reason had he, to make them kill
so manie infants, by whom he rather loseth than gaineth any thing ;
bicause they are, so farre as either he or we knowe, in better case than
we of riper yeares by reason of their innocencie ? Well, if she be not
past children, then stealeth he seed awaie (as hath beene said) from
6o
Booke.
The discoveric
Mai. nialef.
par. I. quce. i.
Da7ttfus hi
dialog, de
sortiariis.
Ja. St'rengtr
in Mai. male.
some wicked man being about that lecherous busines, and therewith
getteth yoong witches upon the old.
And note, that they affirme that this businesse is better accomplished
with seed thus gathered, than that which is shed in dremes, through
superfluitie of humors : bicause that is gathered from the vertue of the
seed generative. And if it be said that the seed will wax cold by the
waie, and so lose his natural! heate, and consequentlie the vertue :
M. Mai. DancEus, and the rest doo answere, that the divell can so
Carrie it, as no heate shall go from it, &c.
Furthermore, old witches are sworne to procure as manie yoong
virgins for Inciibus as they can, whereby in time they growe to be
excellent bawds : but in this case the preest plaieth Incubus. For
you shall find, that confession to a preest, and namelie this word
Befiedicite., driveth hicubus awaie, when Ave Maries, crosses, and all
other charmes faile./
This was doone
at Ravenspurge.
60. yd. The third Chapter.
Of the divels visible fir* invisible dealitig with ivitches in the waie
of lecher ie.
lUT as touching the divels visible or invisible execution
of lecherie, it is written, that to such witches, as before
have made a visible legue with the preest, (the divell
I should saie) there is no necessitie that Incubus should
appeere invisible : marrie to the standers by hee is for the most
part invisible. For proofe hereof fames Sprenger and Institor
affirme, that Manie times witches are seene in the fields, and
woods, prostituting themselves uncovered and naked up to the navill,
wagging and mooving their members in everie part, according to the
disposition of one being about that act of concupiscence, and yet no-
thing seene of the beholders upon hir ; saving that after such a con-
venient time as is required about such a peece of worke, a blacke
vapor of the length and bignesse of a man, hath beene seene as it
were to depart from hir, and to ascend from that place. Neverthe-
Mal. Male/. lesse, manie times the husband seeth Incubus making him cuckhold,
in the likenesse of a man, and sometimes striketh off his head with
his sword : but bicause the bodie is nothing but aire, it closelh
togither againe : so as, although the goodwife be some times hurt
thereby ; yet she maketh him beleeve he is mad or possessed, & that
he dooth he knoweth not what. For she hath more pleasure and
delight (they say) with Incubus that waie, than with anie mortall
man : whereby you may perceive that spirits are palpable. /
of Witchcraft. chap. 4. 61
The fourth Chapter. 77.
That the power ofgenefation is both outwardlie and inwardlie itn-
peached by witches, and of divers that had their genitals taken
from tJiem by witches, and by the same vieanes againe restored.
IJHEY also affirme, that the vertue of generation is
impeached by witches, both inwardHe, and outward-
lie : for intrinsecallie they represse the courage, and
LJS^I they stop the passage of the mans seed, so as it may
not descend to the vessels of generation : also they hurt extrinse-
callie, with images, hearbs, &c. And to proove this true, you shall
heare certeine stories out of M. Mai. worthie to be noted.
A yoong priest at Mesptirge in the diocesse of Co7istance was be- Mai. Male/.
witched, so as he had no power to occupie any other or mo women ^"A^^- ?'"*■■ ••
than one ; and to be delivered out of that thraldom, sought to flie into
another countrie, where he might use that preestlie occupation more
freelie. But all in vaine ; for evermore he was brought as far back-
ward by night, as he went forward in the daie before ; sometimes by
land, sometimes in the aire, as though he flew. And if this be not
true, I am sure that fames Sprenger dooth lie.
For the further confirmation of our beleefe in Incubtts, M. Mai.
citeth a storie of a notable matter executed at Ravensptirge, as true
and as cleanlie/ as the rest. A yoong man lieng with a wench in that 61.
towne (saith he) was faine to leave his instruments of venerie behind
him, by meanes of that prestigious art of witchcraft : so as in that
place nothing could be scene or felt but his plaine bodie. This yoong
man was willed by another witch, to go to hir whom he suspected,
and by faire or fowle meanes to require hir helpe : who soone after
meeting with hir, intreated hir faire, but that was in vaine ; and there-
fore he caught hir by the throte, and with a towell strangled hir,
saieng : Restore me my/ toole, or thou shalt die for it : so as she being yS.
swolne and blacke in the face, and through his boisterous handling
readie to die, said ; Let me go, and I will helpe thee. And whilest he
was loosing the towell, she put hir hand into his codpeece, and
touched the place ; saieng ; Now hast thou thy desire : and even at
that instant he felt himselfe restored.
Item, a reverend father, for his life, holinesse, and knowledge 7'2- Sfimger. in
notorious, being a frier of the order and companie of Spire, reported, far.2"qt/^.i.
that a yoong man at shrift made lamentable moane unto him for the
like losse : but his gravitie suffered him not to beleeve lightlie any
such reports, and therefore made the yoong man untrusse his cod-
peece point, and sawe the complaint to be true and just. Whereupon
62
4. Booke.
The discovei'ie
Mai. male/.
cap. 7. par. 2.
quast. 1.
Note.
62. 79-
In vita Hie-
ronym.
Sainctsas holie
and chaste as
horsses &"
mares.
he advised or rather injoined the youth to go to the witch whome he
suspected, and with flattering words to intreat hir, to be so good unto
him, as to restore him his instrument : which by that meanes he ob-
teined, and soone after returned to shew himselfe thankfull ; and told
the holie father of his good successe in that behalfe : but he so be-
leeved him, as he would needs be Oailatits testis., and made him pull
downe his breeches, and so was satisfied of the troth and certeintie
thereof.
Another yoong man being in that verie taking, went to a witch for
the restitution thereof, who brought him to a tree, where she shewed
him a nest, and bad hint clime up and take it. And being in the top
of the tree, he tooke out a mightie great one, and shewed the same to
hir, asking hir if he might not have the same. Naie (cjuoth she)
that is our parish preests toole, but take anie other which thou wilt.
And it is there affirmed, that some have found 20. and some 30. of
them in one nest, being there preserved with provender, as it were
at the racke and manger, with this note, wherein there is no con-
tradiction (for all must be true that is written against witches) that
If a witch deprive one of his privities, it is done onlie by prestigious
meanes, so as the senses are but illuded. Marie by the divell it is
reallie taken awaie, and in like sort restored. These are no jestes, for
they be written by them that were and are judges upon the lives and
deaths of those persons. /
The fift Chapter.
Of bishop Sylvanus his leacherie opetted and covered againe, Jiow
maides having yellow haire are most combred with Incubus, how
inaried men are bewitched to t(se other metis wives, and to
refuse their own.
OU shall read in the legend, how in the night time
Incubus came to a ladies bed side, and made hot loove
unto hir : whereat she being offended, cried out so lowd,
that companie came and found him under hir bed in the
likenesse of the holie bishop Sylvanus, which holie man was much
defamed therebie, untill at the length this infamie was purged by the
confession of a divell made at S. Jeroms toombe. Oh excellent
peece of witchcraft or cousening wrought by Sylvanus ! Item, S.
Christine would needes take unto hir another maides Incubus, and
lie in hir roome : and the storie saith, that she was shrewdlie accloied.
But she was a shrew indeed, that would needes change beds with
hir fellow, that was troubled everie night with Incubus, and deale
with him hir selfe. But here the inquisitors note maie not be for-
of Witchc7'aft.
Chap. 6.
gotten, to wit : that Maides having yellow haire are most molested Maides having
.... . . . , . . . . , 1 ,- ^. T. » yellow haire.
With this spirit. Also it is written in the Legend, of S. Barfiara,
that a pretie wench that had had the use of Inaebns his bodie by the
space of six or seven yeares in Aquitania (being beelike wearie of
him for that he waxed old) would needes go to S. Barnard another
while. But Inaibus told hir, that if she would so forsake him, being
so long hir true loover, he would be revenged upon hir, &c. But
befall what would, she went to S. Barnard^ who tooke hir his staffe,
and bad her laie it in the bed besides hir. And indeed the divell
fearing the bedstaffe, or that S. Barnard laie there himselfe, durst
not approch into hir chamber that night : what he did afterwards,
I am uncerteine. Marrie you may find other circumstances hereof,
and manie other like bawdie lies in the golden Legend. But here
againe we maie not forget the in/quisitors note, to wit; that manie Mal.MaUf.8o.
are so bewitched that they cannot use their owne wives : but anie ^^^; j" '^""^' ^'
other bodies they maie well enough away withall. Which witchcraft
is practised among manie bad husbands, for whom it were a good
excuse to saie they were bewitched.
The sixt Chapter.
How to p7'ocure the dissolving of bewitched love, also to enforce
a man (how proper so ever he be) to love an old hag : and of a
bawdie tricke of a priest in Gelderland.
!|HE priests saie, that the best cure for a woman thus
molested, nex', to confession, is excommunication. But
to procure the dissolving of bewitched and constrained
love, the partie bewitched must make a jakes of the
lovers shooe. And to enforce a man, how proper so ever he be, to
love an old hag, she giveth unto him to eate (among other meates)
hir owne doong : and this waie one old witch made three abbats of
one house succes/sivelie to die for hir love as she hir selfe confessed, 63.
by the report of M. Mai. In 6*d'/rt'^r/rt:;/c/ a priest persuaded a sicke of a bawdie
woman that she was bewitched ; and except he might sing a masse
upon hir bellie, she could not be holpen. Whereunto she consented,
and laie naked on the altar whilest he sang masse, to the satis-
fieng of his lust ; but not to the ^release of hir greefe.
Other cures I will speake of in other places more
civill. Howbeit, certeine miraculous
cures, both full of bawderie and
lies, must either have
place here, or
none at all.,'
priest in Gelder-
land.
[* ? releate.]
64
4- Booke.
The discoverie
8i.
In coll. pairuni.
Gregor. lib. i.
dial. 2.
In vitis fatrum.
Heraclides in
paradise.
82.
Nidi-t in forni-
cario.
The seventh Chapter.
Of divers saincts and holie persons, which 'we?-e exceeding bawdie
and lecherous, and by cerieitie miraculous weaties becatne chaste.
ASSIANUS writeth, that S. Syren being of bodie verie
lecherous, and of mind woonderfull religious, fasted and
praied ; to the end his bodie might be reduced miracu-
louslie to chastitie. At length came an angell unto him
by night, and cut out of his flesh certeine kernels, which were the
sparkes of concupiscence ; so as afterwards he never had anie more
motions of the flesh. It is also reported, that the abbat Eqiiicius
being naturallie as unchast as the other, fell to his beads so devoutlie
for recoverie of honestie, that there came an angell unto him in an
apparition, that seemed to geld him ; and after that (forsooth) he
was as chaste as though he had had never a stone in his breech ; and
before that time being a ruler over monkes, he became afterwards a
governour over nunnes. Even as it is said Helias the holie monke
gathered thirtie virgins into a monasterie, over whom he ruled and
reigned by the space of two yeares, and grew so proud and hot in the
codpeece, that he was faine to forsake his holie house, and flie to a
desert, where he fasted and praied two daies, saieng ; Lord quench
my hot lecherous humors, or kill me. Whereupon in the night
following, there came unto him three angels, and demanded of him
why he forsooke his charge : but the holie man was ashamed to tell
them. Howbeit they asked him further, saieng ; Wilt thou returne
to these damsels, if we free thee from all concupiscence ? Yea (quoth
he) with all my heart. And when they had sworne him solemnelie so
to doo, they tooke him up, & gelded him ; and one of them holding
his hands, and another his feete, the third cut out his stones. But the
storie saith it was not so ended, but in a vision. Which I beleeve,
because within five daies he returned to his minions, who pitiouslie
moorned for him all this/ while, and joyfullie embraced his sweete
companie at his returne. The like storie dooth Nider write
of Thomas, whome two angels cured of that
lecherous disease ; by putting about
him a girdle, which they
brought downe with
them from
heaven.
oj Witchcraft.
Chap. 8.
65
The eight Chapter.
Certeine popish and Jiiagicall cures, for them that are hewitcJied in
their privities.
I OR direct cure to such as are bewitched in the privie
members, the first and speciall is confession : then follow
in a row, holie water, and / those ceremoniall trumperies, 64-
Ave Maries, and all maner of crossings ; which are all
said to be wholesome, except the witchcraft be perpetuall, and in
that case the wife maie have a divorse of course.
Item, the eating of a haggister or pie helpeth one bewitched in AUter.
that member.
Item, the smoke of the tooth of a dead man. Aiiter.
Item, to annoint a mans bodie over with the gall of a crow. Aiiter.
Item, to fill a quill with quicke silver, and laie the same under the
cushine, where such a one sitteth, or else to put it under the threshold
of the doore of the house or chamber where he dwelleth.
Item, to spet into your owne bosome, if you be so bewitched, is Aiiter.
verie good.
Item, to pisse through a wedding ring. If you would know who is AUter.
hurt in his privities by witchcraft ; and who otherwise is therein
diseased, Hostiensis answereth : but so, as I am ashamed to english
it : and therefore have here set downe his experiment in Latine ;
Quando virga nullateniis inovein?; 6~» nunquam potuit cognoscere ;
hoc est sig7ium frigiditatis : sed quando niovetiir &^ erigitur, perficere
atitem non potest, est signuin maleficii.
But Sir Th. Moore hath such a cure in this matter, as I am
ashamed to write, either in Latine or English : for in filthie baw-
derie it passeth all the tales that ever I heard. But that is / rather
a medicine to procure generation, than the cure of witchcraft, though
it serve both turnes.
Item, when ones instrument of venerie is bewitched, certeine AUter.
characters must be written in virgine parchment, celebrated and
holied by a popish priest ; and thereon also must the 141. Psalme be
written, and bound Ad viri fascinati coxani.
Item, one Katharine Loe (having a husband not so readilie disposed AUter.
that waie as she wished him to be) made a waxen image to the
likenes of hir husbands bewitched member, and offered it up at S.
Atithonies altar; so as, through the holinesse of the masse it might be
sanctified, to be more couragious, and of better disposition and
abihtie, &c.
K
S. Thomas
Moores, medicin-
able receipt, &c.
83-
66
4. Booke.
The discoverie
Jaso. PraUnsh
de cerebri morbo,
ca. i6.
65.
84.
The priest is
opinionative in
the error of his
phantasie.
The ninth Chapter.
A strange cure doone to one that was molested with Incubiis.
OW being wearied with the rehearsall of so mania
lecheries most horrible, and very filthie and fabulous
actions and passions of witches, together with the spirit
Inaibus, I will end with a true storie taken out of Jason
Pratensis, which though it be rude, yet is it not altogither so
uncleane as the rest.
There came (saith he) of late a masse priest unto me, making
pitious moane, and saieng, that if I holpt him not, he should be
undoone, and utterlie overthrowne ; so great was his infirmitie : for
(saith he) I was woont to be faire and fat, and of an excellent com-
plexion ; and lo how I looke, being now a verie ghost consisting of
skinne and bone, &c. What is the matter (quoth Jason ?) I will
shew you sir, said the priest. There commeth unto mee, almost
everie night, a certeine woman, unknowne unto me, and/ lieth so
heavie upon my brest, that I cannot fetch rny breath, neither have
anie power to crie, neither doo my hands serve me to shoove hir
awaie, nor my feete to go from hir. I smiled {(]}xo\\\ Jasoii) and told
him that he was vexed with a disease called In\ciibns, or the mare ;
and the residue was phantasie and vaine imagination. Naie (said
the priest) it cannot be so: for by our blessed ladie, I tell you
nothing but that with waking I saw with mine eies, "and felt with
mine hands. I see hir when she commeth upon me, and strive to
repell hir; but I am so infeebled that I cannot: and for remedie I
have runne about from place to place, but no helpe that I could get.
At length I went to an old frier that was counted an od fellow ; arid
thought to have had help at his hands, but the divell a whit had I of
him ; saving that for remedie he willed me to praie to God ; whome I
am sure I wearied with my tedious praiers long before. Then went I
unto an old woman (quoth the priest) who was said to be a cunning
witch : and she willed me, that the next morning, about the dawning
of the daie, I should pisse, and immediatlie should cover the pispot,
or stop it with my right netherstocke, and before night the witch
should come to visit me. And although (quoth he) the respect of
mine orders somewhat terrified me from the execution of hir advise;
yet my necessities diverse waies, and speciallie my paines moved
me to make triall of hir words. And by the masse (quoth the priest)
hir prophesie fell out as sure as a club. For a witch came to my
house, and complained of a greefe in hir bladder, and that she could
not pisse. But I could neither by faire nor fowle meanes obteine at
of Witchcraft.
Chap. 10.
67
Merlin begotten
of Incubus.
hir hands, that she would leave molesting me by night; but she
keepeth hir old custome, determining by these filthie meanes to
dispatch me. I could hardlie (saith Jason) reclaime him from this The priest
mad humor ; but by that time he had beene with me three or foure ^^'^°^^''^ •
times, he began to comfort himselfe, and at last perceiving it, he
acknowledged his disease, and recovered the same./
The tenth Chapter. ^^^^
A confutation of all the former follies touching Incubus, which
by examples and proof es of like stuffe is shewed to be flat knaverie,
zi'herein the carnall coptilation with spirits is overthrowtie.
IHUS are lecheries covered with the cloke of Incubus
and witchcraft, contrarie to nature and veritie : and
with these fables is mainteined an opinion, that men have
beene begotten without carnall copulation (as Hyperiics
and others write that Merlin was, An. 440.) speciallie to excuse and
mainteine the knaveries and lecheries of idle priests and bawdie
monkes ; and to cover the shame of their lovers and concubines.
And alas, when great learned men have beene so abused, with the
imagination of Incubus his carnall societie with women, miscon-
struing the scriptures, to wit, the place in Genesis 6. to the seducing
of manie others ; it is the lesse woonder, that this error hath passed so
generallie among the common people./ 66.
But to use few words herein, I hope you understand that they
affirme and saie, that Incubus is a spirit ; and I trust you know that a
spirit hath no flesh nor bones, &c: and that he neither dooth eate
nor drinke. In deede your grandams maides were woont to set aboil
of milke before him and his cousine Robin good-fellow, for grinding
of malt or mustard, and sweeping the house at midnight : and you
have also heard that he would chafe exceedingly, if the maid or
good-wife of the house, having compassion of his nakednes, laid anie
clothes for him, beesides his messe of white bread and milke, which
was his standing fee. For in that case he saith ; What have
we here .-' Hemton hamten, here will I never more tread nor
stampen.
But to proceed in this confutation. Where there is no meate eaten, Q"hi humor
there can be no seed which thereof is ingendred : although it be ^ "'"" -"^"^ '-^
granted, that Robin could both eate and drinke, as being a/ cousening
idle frier, or some such roge, that wanted nothing either belonging to
lecherie or knaverie, &c. Item, where the genitall members want,
there can be no lust of the flesh : neither dooth nature give anie desire
of generation, where there is no propagation or succession recjuired.
0 alimcntari
provcnit.
68
4. Booke.
The discoverie
Ad facultatcm
gL'tierandi tarn
intt-r>ia quam
ex/t-rnu orgaiia
ri-quirunttir.
And as spirits cannot be greeved with hunger, so can they not be
inflamed with lustes. And if men should hve ever, what needed
succession or heires ? For that is but an ordinance of God, to supplie
the place, the number, the world, the time, and speciallie to ac-
complish his will. But the power of generation consisteth not onlie
in members, but chieflie of vitall spirits, and of the hart : which
spirits are never in such a bodie as hictibus hath, being but a bodie
assumed, as they themselves sale. And yet the most part of writers
herein afifirme, that it is a palpable and visible bodie ; though all be
phansies and fables that are written hereupon.
What Incubus is,
<5r= who be most
troubleii ther-
with.
87.
67.
[ ? him. MS.]
M. maltfic
The eleventh Chapter.
That Incubus is a naturall disease, with remedies for the same,
besides magicall cures herewithall expressed.
|UT in truth, this Incubus is a bodilie disease (as hath
beene said) although it extend unto the trouble of the
mind: which of some is called The mare, oppressing
manie in their sleepe so sore, as they are not able to
call for helpe, or stir themselves under the burthen of that heavie
humor, which is ingendred of a thicke vapor proceeding from
the cruditie and rawnesse in the stomach : which ascending up
into the head oppresseth the braine, in so much as manie are much
infeebled therebie, as being nightlie haunted therewith. They
are most troubled with this disease, that being subject thereunto,
lie right upward : so as, to turne and lie on the one side, is present
remedie. Likewise, if anie heare the groning of the partie, speake
unto him, so as he wake him, he is presentlie releeved. Howbeit,
there are magicall cures for it, as for example./
S. George, S. George, otir ladies k7iight,
He walkt by daie, so did he by night : /
Untill such time as he hir fouiid.
He hir beat and he Mr bound,
Untill hir troth she to him plight,
She would 7iot come to hir''' that night.
Whereas S. George our ladies knight, was named three times
S. George.
Item, hang a stone over the afflicted persons bed, which stone hath
naturallie such a hole in it, as wherein a string may be put through
it, and so be hanged over the diseased or bewitched partie ; be it
man, woman, or horsse.
Item, you shall read in M. Malefic, that excommunication is verie
of Witchcraft.
Chap. 12.
69
notable, and better than any charme for this purpose. There are also
other verses and charmes for this disease devised, which is the
common cloke for the ignorance of bad physicians. But Leonard
Fuchsius in his first booke, and 31. chapter, dooth not onelie describe
this disease, and the causes of it ; but also setteth downe verie
learnedlie the cure thereof, to the utter confusion of the witchmongers
follie in this behalfe. Hyperms being much bewitched and blinded
in this matter of witchcraft, hoovering about the interpretation of
Genesis 6. from whence the opinion of Inaebits and Siiccitbus
is extorted, Viderunt filii Dei filias hominufu, quod elegantes
essent, acceperiint sibi in nxores ex omnibus^ quas elegeraut, &=€ :
seemeth to mainteine upon heare-saie, that absurd opinion ; and
yet in the end is driven to conclude thus, to wit : Of the evill
spirits Incubus and Succubus there can be no firme reason or
proofe brought out of scriptures, using these verie words ;
Hcec ut probabilia dicta su7ito, quandoquident scripturarutn prcB-
sidio hac in causa destituimur. As if he should sale. Take this
as spoken probablie ; to wit, by humane reason, bicause we are
destitute of scriptures to mainteine the goodnesse of the cause.
Tertullian and Sulpicius Severus doo interpret Filios Dei in that
place to be angels, or evill spirits, and to have beene enamored with
the beautie of those wenches ; and finallie, begat giants by / them.
Which is throughlie confuted by Chrysostonie, Horn. 22. in Gen : but
speciallie by the circumstance of the text.
par. 2. quce. 2.
cap. I. col, 2.
Leon. Fuchsius
dc curandi
ratione.
Tertull. hi
libro dc habilu
muliebri.
Sulp. Sever, in
epitome hist. S8.
sacr.
The twelfe Chapter.
The censure of G. Chaucer, tepon the knaverie of Incttbus.
pW will I (after all this long discourse of abhominable
^1 cloked knaveries) here conclude with certeine of G.
Chancers verses, who as he smelt out the absurdities
fi| of poperie, so found he the priests knaverie in this
matter of Incttbus, and (as the time would suffer him) he derided
their follie and falshood in this wise :
* For now the great charitie and praiers
Of limitors and other hoiie friers,
That searchen everie land and everie streaine
As thicke as motes in the sunne beanie, \
Blissing halles, kitchens, chambers &• bowers,
Cities, borroghes, caste Is ajtd hie towers,
Thropes, barnes, shepens, and dairies,
This makcth that there beene now no fairies ;
Geffr. Chaic. in
the beginning of
the wile of Baths
tale.
68.
[» Ital.\
70 4 Booke. The discoverie
For there as ivootit to ivalken was an elfe^
There lualketh now the li7nitor himself e,
■ In U7iderfneales, and in mornings,
And saitli his mattens and his holie things
As hegoeth in his limitatiowne,
Women may go safelie tip and downe,
In everie btish, and under everie tree,
[• Text j.i There nis none other * Incubus but hee, &^c.j /
of Witchcraft.
Chap.
7t
^f The fft Booke. sg. 69.
The first Chapter.
Of traiisformatio7is, ridiculous examples bj-ottght by the adver-
saries for the confirmation of their foolish doctrine.
|0W that I may with the verie absurdities, conteined
in their owne authors, and even in their principall
doctors and last writers, confound them that main-
teine the transubstantiations of witches ; I will shew
you certeine proper stuffe, which Bodin (their cheefe champion of J- ^°'^- ^'*- ^■
this age) hath gathered out of AI. Mai. and others, whereby he cap, 6.
laboureth to establish this impossible, incredible, and supernaturall,
or rather unnaturall doctrine of transubstantiation.
First, as touching the divell {Rodin saith) that he dooth most J- Bodin
,. -, ,. , , i_' ir • i J r ■ abuseth scripture
properlie and commonlie transiorme himselie mto a gote, connrmmg to proove a He.
that opinion by the 2)3- and 34. oi Esaie : where there is no one title* [* = tittle.]
sounding to anie such purpose. Howbeit, he sometimes alloweth
the divell the shape of a blacke Moore, and as he saith he used to
appeare to Maivd Cruse, Kate Darey, and fane Harviller. But I
mervell, whether the divell createth himselfe, when he appeareth in
the likenesse of a man ; or whether God createth him, when the
divell wisheth it. As for witches, he saith they speciallie transub-
stantiate themselves into wolves, and them whom they bewitch into
asses : though else-where he differ somewhat herein / from himselfe. go.
But though he afifirme, that it may be naturallie brought to passe, Pudendis tunc
that a girle shall become a boie ; and that anie female may be turned pentil'us^.'''""'
into the male : yet he saith the same hath no afifinitie with Lycan-
thropia ; wherein he saith also, that men are wholie transformed, and
citeth infinite examples hereof.
First, that one Garner in the shape of a woolfe killed a girle of the
age of twelve yeares, and did eat up hir armes and legges, and carried
the rest home to his wife. Item, that Peter Bur get, and Michael
Werdon, having turned themselves with an ointment into woolves,
killed, and finallie did eate up an infinite number of people. Which
lie Wierus dooth sufficientlie confute. But until! you see and read jo. ivier. Ub. 6.
that, consider whether Peter could eate rawe flesh without sur- '^'' '""^ '^"' '^"
fetting, speciallie flesh of his owne kind. Item, that there was an
arrowe shot into a woolves thigh, who afterwards being turned into his
72
5. Booke.
The discoverie
J. Bodinus
mendaciorum
^lieluo.
[»Text hduo.1
70.
A warme season
to swim in.
I mervell that
they forsake not
the divell, who
punisheth them
so sore : ywis
they get not so
much at his n/.
hands.
Leviti. i6. [26,22]
Deut. 32. [v. 24]
former shape of a man, was found in his bed, with the arrowe in his
thigh, which the archer that shot it knew verie well. Item, that
another being Lycanthropus in the forme of a woolfe, had his woolves
feet cut off, and in a moment he became a man without hands or
feete.
He accuseth also one of the mightiest princes in christendome,
even of late daies, to be one of those kind of witches (so as he could,
when he list, turne himselfe to a woolfe) affirming that he was espied
and oftentimes scene to performe that villanie ; bicause he would be
counted the king of all witches. He saith that this transubstantiation
is most common in Greece ^l and through out all Asia^ as merchant
strangers have reported to him. For Anno Doinini. 1542, when
Sultan Soliinon reigned, there was such force and multitude of
these kind of woolves in Constantinople^ that the emperour drave
togither in one flocke 150. of them, which departed out of the citie in
the presence of all the people.
To persuade us the more throughlie heerein, he saith, that in
Livonia, yearelie (about the end of December) a certeine knave or
divell warneth all the witches in the countrie to come to a certeine
place : if they faile, the divell commeth and whippeth them with an
iron rod ; so as the print of his lashes remaine upon their bodies for
ever. The capteine witch leadeth the waie through a /great poole of
water : manie millians of witches swim after. They are no 'sooner
passed through that water, but they are all transformed into woolves,
and flie upon and devoure both men, women, cattell, &c. After twelve
daies they returne through the same water, and so receive humane
shape againe.
Item, that there was one Bajaniis a. Jew, being the sonne of Simeon,
which could, when he list, turne himselfe into a woolfe ; and by that
meanes could escape the force and danger of a whole armie of men.
Which thing (saith Bodin) is woonderfull: but yet (saith he) it is much
more marvelous, that men will not beleeve it. For manie poets
affirme it ; yea, and if you looke well into the matter (saith he) you
shall find it easie to doo. Item, he saith, that as naturall woolves per-
secute beasts; so doo these magicall woolves devoure men, women, and
children. And yet God saith to the people (I trowe) and not to the
cattell of Israeli ; If you observe not my commandements, I will send
among you the beasts of the feeld, which shall devoure both you and
your cattell. Item, I will send the teeth of beasts upon you. Where is
Bodins distinction now become ? He never saith, I will send witches
in the likenes of wolves, &c : to devoure you or your cattell.
Nevertheles, Bodin saith it is a cleare case : for the matter was dis-
puted upon before pope Leo the seventh, and by him all these matters
of Witchcraft.
Chap.
were judged possible : and at that time (saith he) were the transforma-
tions of Ltician and Apideius made canonicall.
Furthermore he saith, that through this art they are so cunning that
no man can apprehend them, but when they are a sleepe. Item, he
nameth another witch, that (as M. Mai. saith) could not be caught,
bicause he would transforme himselfe into a mouse, and runne into
everie little hole, till at length he was killed comming out of the hole of
a jamme in a windowe : which indeed is as possible, as a camell to go
through a needels eie. Item, he saith, that diverse witches at Vernon
turned themselves into cats, and both committed and received much
hurt. But at Argentine there was a wonderfull matter done, by three
witches of great wealth, who transforming themselves into three cats,
assalted a faggot-maker : who having hurt them all with a faggot
sticke, was like to have beene put to death. But he was miraculouslie
delivered, and they worthilie punished ; as the storie saith, from
whence/ Bodin had it.
After a great manie other such beastlie fables, he inveieth against
such physicians, as sale that Lycanthropia is a disease, and not a
transformation. Item, he mainteineth, as sacred and true, all Homers
fables of Circes and/ Ulyffes his companions : inveieng against Cliry-
sosionie, who rightlie interpreteth *//omers meaning to be, that Ulyffes
his people were by the harlot Circes made in their brutish maners to
resemble swine.
But least some poets fables might be thought lies (whereby the
witchmongers arguments should quaile) he mainteineth for true the
most part of Ovids Metamorphosis., and the greatest absurdities and
impossibilities in all that booke : marie he thinketh some one tale
therein may be fained. Finallie, he confirmeth all these toies by the
storie of Nabuchadnez-znr. And bicause (saith he) Nabuchadnes-sar
continued seven yeres in the shape of a beast, therefore may witches
remaine so long in the forme of a beast ; having in all the meane
time, the shape, haire, voice, strength, agilitie, swiftnes, food and
excrements of beasts, and yet reserve the minds and soules of
women or men. Howbeit, S. Aiigtestitte (whether to confute or con-
firme that opinion judge you) saith ; Nan est credendum, hianamtm
corpus dcBVionum arte vel potestate in bestialia lineamenta
converti posse : We may not beleeve that a mans bodie may be
altered into the lineaments of a beast by the divels art or power.
Item, Bodin saith, that the reason whie witches are most commonlie
turned into woolves, is ; bicause they usuallie eate children, as
woolves eate cattell. Item, that the cause whie other are truelie
turned into asses, is ; for that such have beene desirous to understand
the secrets of witches. Whie witches are turned into cats, he
L
Stasus a witch
could not be
apprehended,
and why ?
J. Bodin.
Mai. male/.
John. Bodin.
Mai. male/.
Barth. Spin.
Mai. viaUf.
fart. 3.
An error abont
Lycanthropia.
71.
[■'Sic]
A?/ gust lib. 8
dc civil. Dei.
cap. 18.
Idem. lib. de
spiritu &='anima,
cap. 26.
74
5. Booke.
The discoverie
Ironia.
93-
J. Bod. lib. 2.
de viag. diemon.
cap. 6.
Gen. 19, 24. lyp
&^26. &27. ''*•
y. Bod lib. de
dcevion. 2.
cap. 20.
M. Mai. pa. 1.
qua. 9.
94-
John. Bodin. lib.
de dcemon. 2.
cap. I.
alledgeth no reason, and therefore (to helpe him foorth with that
paraphrase) I saie, that witches are curst queanes, and manie times
scratch one another, or their neighbours by the faces ; and therefore
perchance are turned into cats. But I have put twentie of these
witchmongers to silence with this one question ; to wit. Whether a
witch that can turne a woman into a cat, &c : can also turne a cat
into a woman ?/
The second Chapter.
Absurd reasons brought by Bodin., and stcch others, for confirmation
of transfortiiations.
HESE Examples and reasons might put us in doubt, that
everie asse, woolfe, or cat that we see, were a man, a
woman, or a child. I marvel! that no man useth this
distinction in the definition of a man. But to what end
should one dispute against these creations, and recreations ; when
Bodifi washeth away all our arguments with one word, confessing that
none can create any thing but God ; acknowledging also the force of
the canons, and imbracing the opinions of such divines, as write
against him in this behalfe ? Yea he dooth now (contrarie to him-
selfe elsewhere) afifirme, that the divell cannot alter his forme. And
lo, this is his distinction, Non essentialis forma {id est ratio) sedfigura
solitm penmitatnr : The essential! forme (to wit, reason) is not
changed, but the shape or figure. And thereby he prooveth it easie
enough to create men or beasts with life, so as they remaine without
reason. Howbeit, I thinke it is an easier matter, to turne Bodins
reason into the reason of an asse, than his bodie into the shape of a
sheepe : which he saith is an easie matter ; bicause Lots / wife was
turned into a stone by the divell. Whereby he sheweth his grosse
ignorance. As though God that commanded Zf/ upon paine of death
not to looke backe, who also destroied the citie of Sodome at that
instant, had not also turned hir into a salt stone. And as though
all this while God had beene the divels drudge, to go about this
businesse all the night before, and when a miracle should be wrought,
the divell must be faine to doo it himselfe.
Item, he affirmeth, that these kind of transfigurations are more
common with them in the west parts of the world, than with us here
in the east. Howbeit, this note is given withall ; that that is ment of
the second persons, and not of the first : to wit, of the bewitched, and
not of the witches. For they can trans/forme themselves in everie
part of the world, whether it be east, west, north, or south. Marrie he
saith, that spirits and divels vex men most in the north countries, as
of Witchcraft.
Chap. 3.
75
Nonvay, Finland, &^c : and in the westerne Hands, as in the west
Indta : but among the heathen speciaUie, and wheresoever Christ is
not preached. And that is true, though not in so foolish, grosse, and
corporall a sense as Bodz'n taketh it. One notable instance of a
witches cunning in this behalfe touched by Bodin in the chapter
aforesaid, I thought good in this place to repeat : he taketh it out of
M. Mai. which tale was delivered to Sprenger by a knight of the
Rhods, being of the order of S. Jones at Jertisalem ; and it followeth
thus.
The third Chapter.
Of a man turned into an asse, and returned againe into a man by
one 0/ Bodins witches : S. Augustines opi7iio7i thereof.
T happened in the city of Salamin., in the kingdome of
Cyp7-us (wherein is a good haven) that a ship loaden with
merchandize staled there for a short space. In the meane
time many of the souldiers and mariners went to shoare,
to provide fresh victuals. Among which number, a certaine English
man, being a sturdie yoong fellowe, went to a womans house, a little
waie out of the citie, and not farre from the sea side, to see whether
she had anie egs to sell. Who perceiving him to be a lustie yoong
fellowe, a stranger, and farre from his countrie (so as upon the losse
of him there would be the lesse misse or inquirie) she considered
with hir selfe how to destroie him ; and willed him to stale there
awhile, whilest she went to fetch a few egs for him. But she tarried
long, so as the yoong man called unto hir, desiring hir to make hast :
for he told hir that the tide would be spent, and by that meanes his
ship would be gone, and leave him behind. Howbeit, after some
detracting of time, she brought him a few egs, willing him to returne to
hir, if his ship were gone when he came. The young fel/lowe returned
towards his ship : but before he went aboord, hee would needs eate
an eg or twaine to satisfie his hunger, and within short space he
became dumb and out of his wits (as he afterwards said.) When he
would have entred into the ship, the mariners beat him backe with a
cudgell, saieng ; What a murren lacks the asse ? Whi/ther the divell
will this asse ? The asse or yoong man (I cannot tell by which name
I should terme him) being many times repelled, and understanding
their words that called him asse, considering that he could speake
never a word, and yet could understand everie bodie ; he thought
that he was bewitched by the woman, at whose house he was. And
therefore, when by no meanes he could get into the boate, but was
driven to tarrie and see hir departure ; being also beaten fiom place
Mai. malefic,
far. 2. quce. 2.
cap. 4.
What the divel
shuld the witch
meane to make
chois of the
English man ?
95-
A stran<;e meta-
morphosis, of
bodie, but not
of mind.
73.
76 .sBooke. The discoverif
to place, as an asse : he remembred the witches words, and the
words of his owne fellowes that called him asse, and returned to the
witches house, in whose service hee remained by the space of three
yeares, dooing nothing with his hands all that while, but carried such
burthens as she laied on his backe ; having onelie this comfort, that
although he were reputed an asse among strangers and beasts, yet
that both this witch, and all other witches knew him to be a man.
After three yeares were passed over, in a morning betimes he went
to towne before his dame ; who upon some occasion (of like to make
water) staied a little behind. In the meane time being neere to a
Note the devo- church, he heard a little saccaring bell ring to the elevation of a
tion of the asse. ' & &
morrowe masse, and not daring to go into the church, least he should
have beene beaten and driven out with cudgels, in great devotion he
fell downe in the churchyard, upon the knees of his hinder legs, and
did lift his forefeet over his head, as the preest doth hold the sacra-
ment at the elevation. Which prodigious sight when certeine
merchants of Genua espied, and with woonder beheld ; anon commeth
the witch with a cudgell in hir hand, beating foorth the asse. And
bicause (as it hath beene said) such kinds of witchcrafts are verie
usuall in those parts ; the merchants aforesaid made such meanes, as
both the asse and the witch were attached by the judge. And she
being examined and set upon the racke, confessed the whole matter,
and promised, that if she might have libertie to go home, she would
g6. restore him to his old/ shape : and being dismissed, she did according-
lie. So as notwithstanding they apprehended hir againe, and burned
hir: and the yoong man returned into his countrie with a joifull and
merrie hart.
August lib. 18. Upon the advantage of this storie M. Mai. Bodin, and the residue
f^i/'i7 &-'i8. of the witchmongers triumph; and speciallie bicause S, Ati^a^nstme
subscribeth thereunto; or at the least to the verie like. Which I
must confesse I find too common in his books, insomuch as I judge
them rather to be foisted in by some fond papist or witchmonger, than
so learned a mans dooings. The best is, that he himselfe is no eie-
witnesse to any of those his tales; but speaketh onelie by report;
wherein he uttereth these words : to wit, that It were a point of great
incivilitie, (S:c: to discredit so manie and so certeine reports. And in
that respect he justifieth the corporall transfigurations of Ulysses his
mates, throgh the witchcraft of Circes : and that foolish fable of
Prcestantius his father, who (he saith) did eate provender and haie
At the alps in among other horsses, being himselfe turned into an horsse. Yea he
^*^^ ''^' verifieth the starkest lie that ever was invented, of the two alewives
that used to transforme all their ghests into horsses, and to sell them
awaie at markets and faires. And therefore I saie with Cardamis,
of Witchcraft.
Chap, 4.
n
that how much Augustin saith he hath seen with his eies, so much I
am/ content to beleeve. Howbeit S. Augiistin concludeth against
Bodin. For he affirmeth these transubstantiations to be but fantas-
tical!, and that they are not according to the veritie, but according to
the appearance. And yet I cannot allow of such appearances made
by witches, or yet by divels : for I find no such power given by God
to any creature. And I would wit of S. Augustine, where they be-
came, whom Bodins transformed woolves devoured. But
6 qucim
Credula metis hofinnis, Sr' erectcB fabtilis aures !
* Good Lord ! how light of credit is
the waveriug mind of matt !
How unto tales and lies his eares
attentive all they can ?l
Generall councels, and the popes canons, which ^^^/« so regardeth,
doo condemne and pronounce his opinions in this behalfe to be
absurd; and the residue of the witchmongers, with himselfe in the
number, to be woorsse than infidels. And these are the verie words
of the canons, which else-where I have more largelie repeated; Who-
soever beleeveth, that anie creature can be made or changed into
better or woorsse, or transformed into anie other shape, or into anie
other similitude, by anie other than by God himselfe the creator of all
things, without all doubt is an infidell, and woorsse than a pagan.
And therewithall this reason is rendered, to wit : bicause they
attribute that to a creature, which onelie belongeth to God the creator
of all things.
The fourth Chapter.
A sum marie of the former fable, with a refutation thereof, after due
exatnination of the same.
ONCERNING the veritie or probabilitie of this enterlude,
betwixt Bodin, M. Alal. the witch, the asse, the masse,
the merchants, the inquisitors, the tormentors, &c: First
I woonder at the miracle of transubstantiation: Secondlie
Card, de Var.
reruni. lib. 15
cap. 80. 74.
August. Lib. 18.
de civit. Dei.
[»Rom.]
Englished by
Abrahatn
Fleming.
97-
Canon. 26.
quce. 5. episcopi
ex con. acquir,
&'c.
at the impudencie of Bodin and fames Sprenger, for affirming so
grosse a lie, devised beelike by the knight of the Rhodes, to make a
foole of Sprenger, and an asse of Bodin : Thirdlie, that the asse had
no more wit than to kneele downe and hold up his forefeete to a peece
of starch or flowre, which neither would, nor could, nor did helpehim:
Fourthlie, that the masse could not reforme that which the witch
transformed: Fiftlie, that the merchants, the inquisitors, and the tor-
mentors, could not either severallie or jointlie doo it, but referre the
matter to the witches courtesie and good pleasure.
78
5- Booke.
The discoverie
Hisshnpe was
in the woods :
where else
should it be f
98.
75.
Mai. maUf.
par. I. qua. 2,
In my discourse
of spirits and
divels, being the
17 booke of this
volume.
Dan. in dialog.
cap. J.
gg.
August, lib. de
civit. Dei. cap.
17.18.
But where was the yoong mans ovvne shape all these three yeares,
wherein he was made an asse .'' It is a certeine and a general! rule,
that two substantial! formes cannot be in one subject Simul &^ seinel,
both at once: which is confessed by themselves. The/ forme of the
beast occupied some/ place in the aire, and so I thinke should the
forme of a man doo also. For to bring the bodie of a man, without
feeling, into such a thin airie nature, as that it can neither be seene
nor felt, it may well be unlikelie, but it is verie impossible: for the
aire is inconstant, and continueth not in one place. So as this airie
creature would soone be carried into another region: as else-where I
have largelie prooved. But indeed our bodies are visible, sensitive,
and passive, and are indued with manie other excellent properties,
which all the divels in hell are not able to alter: neither can one haire
of our head perish, or fall awaie, or be transformed, without the
speciall providence of God almightie.
But to proceed unto the probabilitie of this storie. What lucke was
it, that this yoong fellow of Etigland, landing so latelie in those parts,
and that old woman of Cyprus, being both of so base a condition,
should both understand one anothers communication; Englaiid and
Cyprus being so manie hundred miles distant, and their languages so
farre differing ? I am sure in these daies, wherein trafificke is more
used, and learning in more price; few yong or old mariners in this
realme can either speake or understand the language spoken at
Salamin in Cyprus, which is a kind of Grecke; and as few old women
there can speake our language. But BodinwiW saie; You heare, that
at the inquisitors commandement, and through the tormentors correc-
tion, she promised to restore him to his owne shape: and so she did,
as being thereunto compelled. I answer, that as the whole storie is
an impious fable; so this assertion is false, and disagreeable to their
owne doctrine, which mainteineth, that the witch dooth nothing but
by the permission and leave of God. For if she could doo or undoo
such a thing at hir owne pleasure, or at the commandement of the
inquisitors, or for feare of the tormentors, or for love of the partie, or
for remorse of conscience: then is it not either by the extraordinarie
leave, nor yet by the like direction of God; except you will make him
a confederate with old witches. I for my part woonder most, how
they can turne and tosse a mans bodie so, and make it smaller and
greater, to wit, like a mowse, or like an asse, &c: and the man all this
while to feele no paine. And I am not alone in this maze: for
DancEtts a special mainteiner of their fol/lies saith, that although
Augustine and Apuleius doo write verie crediblie of these matters ;
yet will he never beleeve, that witches can change men into other
formes ; as asses, apes, woolves, beares, mice, &c.
of Witchc7'aft, chap. 5. 79
The fift Chapter.
That the bodie of a man cannot be turned into the bodie of a beast by
a witch, is grooved by strong reasons, scriptures, attd authorities.
|UT was this man an asse all this while? Or was this
asse a man ? Bodin saith (his reason onelie reserved) he
was trulie transubstantiated into an asse ; so as there
must be no part of a man, but reason remaining in this
asse. And yet Hermes Trisinegistus \}cv\vik^'Ci\ he hath good authoritie Hermes Ttisme
and reason to saie ; A Hud corpus qud.m htimanum non capere animam 'Jlv!'"
humanam ; necjfas esse in corpus aninice ratione carentis animam 76.
rationalcni corrtiere ; that is ; An humane soule cannot receive anie
other than an humane bodie, nor yet canne light into a bodie that
wanteth reason of mind. But S.yaw^fJ saith; the bodie without the Jam. 3, 26.
spirit is dead. And surelie, when the soule is departed from the
bodie, the life of man is dissolved: and therefore Patde wished to be Phiii. i, 23.
dissolved, when he would have beene with Christ. The bodie of man
is subject to divers kinds of agues, sicknesses, and infirmities, where-
unto an asses bodie is not inclined: and mans bodie must be fed with
bread, &c : and not with hay. Bodiiis asseheaded man must either
eate haie, or nothing: as appeareth in the storie. Mans bodie also is
subject unto death, and hath his dales numbred. If this fellowe had
died in the meane time, as his houre might have beene come, for anie
thing the divels, the witch, or Bodin knew; I mervell then what would
have become of this asse, or how the witch could have restored him
to shape, or whether he should have risen at the dale of judgement in
an asses bodie and shape. For Paule saith, that that verie bodie iCor. 15. 44.
which is sowne and buried a naturall bodie, is raised/ a spirituall bodie. 100.
The life of Jesus is made manifest in our mortall flesh, and not in the
flesh of an asse.
God hath endued everie man and everie thing with his proper
nature, substance, forme, qualities, and gifts, and directeth their
waies. As for the waies of an asse, he taketh no such care : howbeit,
they have also their properties and substance severall to themselves.
For there is one flesh (saith Paule) of men, another flesh of beasts, i. Cor. 15, 39.
another of fishes, another of birds. And therefore it is absolutelie
against the ordinance of God (who hath made me a man) that I should
flie like a bird, or swim like a fish, or creepe like a worme, or become
an asse in shape: insomuch as if God would give me leave, I cannot
doo it; for it were contrarie to his ovvne order and decree, and to the
constitution of anie bodie which he hath made. Yea the spirits them- Psal. 119.
8o
5. Booke.
The discover ie
I. Cor. 6, 19
verse. 15, &^c
verse. 2.
verse. 13.
77.
Psalm. 8.
verses 5, 6, 7, 8.
[«Rom.]
selves have their lawes and limits prescribed, beyond the which they
cannot passe one haires breadth; otherwise God should be contrarie
to himselfe: which is farre from him. Neither is Gods omnipotencie
hereby qualified, but the divels impotencie manifested, who hath none
other power, but that which God from the beginning hath appointed
unto him, consonant to his nature and substance. He may well be
restreined from his power and will, but beyond the same he cannot
passe, as being Gods minister, no further but in that which he hath
from the beginning enabled him to doo: which is, that he being a
spirit, may with Gods leave and ordinance viciat and corrupt the spirit
and will of man : wherein he is verie diligent.
What a beastlie assertion is it, that a man, whom GOD hath made
according to his owne similitude and likenes, should be by a witch
turned into a beast .? What an impietie is it to affirme, that an asses
bodie is the temple of the Holy-ghost.'' Or anasseto be the child of
God, and God to be his father ; as it is said of man ? Which Paule
to the Corinthiatis so divinelie confuteth, who saith, that Our bodies
are the members of Christ. In the which we are to glorifie God: for
the bodie is for the Lord, and the Lord is for the bodie. Surelie he
meaneth not for an asses bodie, as by this time I hope appeareth: in
such wise as Bodin may go hide him for / shame; especiallie when he
shall understand, that even into these our bodies, which God hath
framed after his owne like/nesse, he hath also brethed that spirit, which
Bodm saith is now remaining within an asses bodie, which God hath
so subjected in such servilitie under the foote of man; Of whom God is
so mindfull, that he hath made him little lower than angels, yea than
himselfe, and crowned him with glorie and worship, and made him to
have dominion over the workes of his hands, as having put all things
under his feete, all sheepe and oxen, yea woolves, asses, and all other
beasts of the field, the foules of the aire, the fishes of the sea, &c.
Bodins poet, Ovid, whose MetamorpJiosis make so much for him,
saith to the overthrow of this phantasticall imagination :
Os homini sublime dedif, cceh'imque vide re
Jnssit, &= erectos ad sydera tollere vultus.
The effect of which verses is this ;
* The Lord did set mans face so hie,
That he the heavens might behold,
And looke tip to the starrie skie.
To see his woo7iders manifold.
Now, if a witch or a divell can so alter the shape of a man, as con-
trarilie to make him looke downe to hell, like a beast ; Gods works
should not onelie be defaced and disgraced, but his ordinance should
be woonderfullie altered, and thereby confounded.
of Witchcraft.
Chnp. 6.
The sixt Chapter.
The witchmoiigers objections, concerning Nabuchadnes-zar an-
swered, a7id their errour concei'uing Lycanthro-pia confuted.
ALLEUS MALEFICARUM, Bodin, and manie other of
them that mainteine witchcraft, triumph upon the storie of
Nabuchadttes-sar ; as though Circes had transformed him
with hir sorceries into an oxe, as she did others into
swine, (ic. I answer, that he was neither in bodie nor shape trans-
formed at all, accor/ding to their grosse imagination ; as appeareth
both by the plaine words of the text, and also by the opinions of the
best interpretors thereof : but that he was, for his beastlie government
and conditions, throwne out of his kingdome and banished for a
time, and driven to hide himselfe in the wildernesse, there in exile to
lead his life in beastlie sort, among beasts of the field, and fowles of
the aire (for by the waie I tell you it appeareth by the text, that he
was rather turned into the shape of a fowle than of a beast) untill he
rejecting his beastlie conditions, was upon his repentance and amend-
ment called home, and restored unto his kingdome. Howbeit, this
(by their confession) was neither divels nor witches dooing ; but a
miracle wrought by God, whom alone I acknowledge to be able to
bring to passe such workes at his pleasure. Wherein I would know
what our witchmongers have gained./
I am not ignorant that some write, that after the death of Nabuchad-
nez-sar, his sonne *Eilnmorodath gave his bodie to the ravens to be
devoured, least afterwards his father should arise from death, who of
a beast became a man againe. But this tale is meeter to have place
in the Cabalisticall art, to wit : among unwritten verities than here.
To conclude, I sale that the transformations, which these witch-
mongers doo so rave and rage upon, is (as all the learned sort of
physicians afifirme) a disease proceeding partlie from melancholie,
wherebie manie suppose themselves to be woolves, or such ravening
beasts. For Lycanthropia is of the ancient physicians called Liipina
melancholia, or Lnpina insania. J. Wierus declareth verie learnedlie,
the cause, the circumstance, and the cure of this disease. I have
written the more herein ; bicause hereby great princes and
potentates, as well as poore women and innocents,
have beene defamed and accounted
among the number
of witches./
Their
ground-
worke is
as sure as
to hold a
quick eele
by the
taile.
102.
an. 4.
78.
Cor. A grip, de
vanit. scient.
cap. 44.
[* tr. of Euill
Paul. Aegi-
net. It. 3. c. 16,
Aetius. lib. 6.
cap. II.
J. IVicr. de
prcest. dam.
lib. 4. cap. 23,
M
82
=;. Booke.
The discove7'ie
103.
Matth. 4, 8.
Luk. 3, 9.
Answer to
the former
objection.
Matt. 26, 53.
Job. I, II.
Job. 2, 5.
104.
79.
J. Calvin e in
harmon. E-
vang. in
Matth. 4. <&^
L7tk. 4.
The seventh Chapter.
A speciall objection answered concernitig tra7isportations, with the
consent of diverse writers thereupon.
I OR the maintenarice of witches transportations, they
object the words of the Gospell, where the divell is said to
take up Christ, and t© set him on a pinnacle of the
temple, and on a mountaine, &c. Which if he had doone
in maner and forme as they suppose, it followeth not therefore that
witches could doo the like ; nor yet that the divell would doo it for
them at their pleasure ; for they know not their thoughts, neither can
otherwise communicate with them. But I answer, that if it were so
grosselie to be understood, as they imagine it, yet should it make
nothing to their purpose. For I hope they will not saie, that Christ
had made anie ointments, or entred into anie league with the divell,
and by vertue thereof was transported from out of the wildernes, unto
the top of the temple of Jerusalem ; or that the divell could have
maisteries over his bodie, whose soule he could never laie hold upon ;
especiallie when he might (with a becke of his finger) have called unto
him, and have had the assistance of manie legions of angels. Neither
(as I thinke) will they presume to make Christ partaker of the divels
purpose and sinne in that behalfe. If they saie ; This was an action
wrought by the speciall providence of God, and by his appointment,
that the scripture might be fulfilled : then what gaine our witch-
mongers by this place ? First, for that they maie not produce a par-
ticular example to prove so generall an argument. And againe, if it
were by Gods speciall providence and appointment ; then why should
it not be doone by the hand of God, as it was in the storie of Job ?
Or if it were Gods speciall purpose and pleasure, that there should be
so extraordinarie a matter brought to passe by the hand of the divell;
could not God have given to the wicked angell extraordinarie power,
and cloathed him with extraordinarie shape ; where/by he might be
made an instrument able to accomplish that matter, as he did to his
angell that carried Abacuck to Dmiiell, and to them that he sent to
destroie Sodome ? But you shall understand, that / this was doone in
a vision, and not in veritie of action. So as they have a verie cold
pull of this place, which is the speciall peece of scripture alledged of
them for their transportations.
Heare therefore what Calvine saith in his commentarie upon that
place, in these words ; The question is, whether Christ were carried
aloft indeed, or whether it were but in a vision .'' Manie affirme verie
of Witchcraft. chap.7. 83
obstinatlie, that his bodie was trulie and realHe as they sale taken
up : bicause they thinke it too great an indignitie for Christ to be
made subject to sathans ilkisions. But this objection is easihe washed
avvaie. For it is no absurditie to grant all this to be wrought through
Gods permission, or Christes voluntarie subjection : so long as we
yeeld not to thinke that he suffered these temptations inwardlie, that
is to saie, in mind or soule. And that which is afterwards set downe
by the Evangelist, where the divell shewed him all the kingdoms of
the world, and the glorie of the same, and that to be doone (as it is
said in Luke) in the twinkling of an eie, dooth more agree with a
vision than with a reall action. So farre are the verie words of
Calvhie. Which differ not one syllable nor five words from that
which I had written herein, before I looked for his opinion in the
matter. And this I hope will be sufficient to overthrow the assertions
of them that laie the ground of their transportations and flieng in the
aire hereupon.
He that will saie, that these words ; to wit, that Christ was taken
up, &c : can hardlie be applied to a vision, let him turne to the
prophesie oi EzecJiicIl, and see the selfe-same words used in a vision : iczec. 3, 12.
saving that where Christ is said to be taken up by the divell, Ezechiell '"'"'^ '"*"
is taken up, and lifted up, and carried by the spirit of God, and yet
in a vision. But they have lesse reason that build upon this sandie
rocke, the supernaturall frame of transubstantiation ; as almost all our
witching writers doo. For Sprenger Sc Institor saie, that the divell Mai. male/.
in the likenesse of a falcon caught him up. DancEUs saith, it was in
the similitude of a man ; others saie, of an angell painted with wings ;
others, invisiblie : Ergo the di/vell can take (saie they) what shape he lOj.
list. But though some may cavill upon the divels transforming of
himselfe ; yet, that either divell or witch can transforme or transub-
stantiat others, there is no tittle nor colour in the scriptures to helpe
them. If there were authoritie for it, and that it were past all perad-
venture, lo, what an easie matter it is to resubstantiate an asse into a
man. For Bodm saith upon the word of Apuleius, that if the asse j. Bod. lib. d<-
eate new roses, anise, or baie leaves out of spring water, it '''^'"' ^' '"^' ^'
will presentlie returne him into a man. Which thing
Sprenger saith male be doone, by washing the in Mai. mai.
asse in faire water : yea he sheweth an
instance, where, by drinking of
water an asse was turned
into a man,
84
Biioke.
The disc over ie
The eight Chapter.
The tuitch)noftgers object ioti concerning the historic of Job answered.
HESE witchmongers, for lacke of better arguments, doo
manie times object Job against me ; although there be
never a word in that storie, which either maketh for
80. [yssgpgg^gj them, or against me : in so much as there is not/ the
name of a witch mentioned in the whole booke. But (I praie you)
what witchmonger now seeing one so afflicted as Job, would not
» Job. I. 14. saie he were bewitched, as Job never saith ? ^For first there came a
messenger unto him, and said ; Thy oxen were plowing, and thy
b verse, 15. asses were feeding in their places, '^and the Sabeans came violentlie
and tooke them ; yea they have slaine thy servants with the edge of
c verse, 16. the sword ; but I onelie am escaped to tell thee. "And whilest he was
yet speaking, another cam.e, and said ; The tier of God is fallen from
the heaven, & hath burnt up thy sheepe and thy servants, and de-
»! verse, 17. voured them ; but I onlie am escaped to tell thee. ''And while he
was yet speaking, another came, and said ; The Chalda;ans set out
their bands, and fell upon thy camels, and have taken them, and have
106. slaine thy servants with the edge of the sword ; but I onelie am/
« verse, 18. escaped alone to tell thee. ''And whilest he was yet speaking, came
another, and said ; Thy sonnes and thy daughters were eating and
drinking wine in their elder brothers house, ^and behold there came a
great wind from beyond the wildernesse, and smote the foure corners
of the house, which fell upon thy children, and they are dead ; and I
onlie am escaped alone to tell thee. ^Besides all this, he was smitten
with biles, from the sole of his foote to the crowne of his head. If
anie man in these dales called Job should be by the appointment or
hand of God thus handled, as this Job was ; I warrant you that all
the old women in the countrie would be called Coram nobis : warrants
would be sent out on everie side, publike and private inquirie made
what old women latelie resorted to Jobs house, or to anie of those
places, where these misfortunes fell. If anie poore old woman had
chanced within two or three moneths to have borrowed a curtsie of
[»?searsing] *seasing, Or to have fetcht from thence a pot of milke, or had she
required some almes, and not obteined it at Jobs hand ; there had
beene argument enough to have brought hir to confusion : and to be
more certeine to have the right witch apprehended, figures must have
beene cast, the sive and sheares must have beene set on worke;
yea rather than the witch should escape, a conjuror must have earned
a little monie, a circle must have beene made, and a divell raised to
f verse, 19.
Sibid. ca. 2
vers. 7.
of Witchcraft.
Chap. 8.
85
J. Calvin, in
Job. cap. I. 21.
*y. Calvin, in
fob, cap. 2.
Sermon. 8.
Miiscul. in TQ-j
loc. comm. ' '
Idem, ibidem.
tell the truth : mother Bungle must have been gon unto, and after
she had learned hir name, whom Job most suspected, she would
have confirmed the suspicion with artificiall accusations : in the
end, some woman or other must have beene hanged for it. But as
Jo!) said ; Domitius dedit : so said he not ; Diabolus vel Lamia scd
Dominus abstidit. Which agreeth with the tenor of the text, where
it is written, that the divell at everie oi Jobs afflictions desired God
to laie his hand upon him. Insomuch sls Job imputed no part of his
calamitie unto divels, witches, nor yet unto conjurors, or their
inchantments ; as we have learned now to doo. Neither sinned he,
or did God any wrong, when he laid it to his charge : but we dis-
honour God greatlie, when we attribute either the power or proprietie
of God the creator unto a creature.
^Calvine saith ; We derogate much from Gods glorie and omnipo-
tencie, when we sale he dooth but give sathan leave to doo it : which
is (saith he) to m.ocke Gods justice ; and so fond an asser/tion, that if
asses could speake, they would speake more wiselie than so. For a
temporall judge saith not to /the hangman ; I give thee leave to hang 81.
this oiTender, but commandeth him to doo it. But the mainteiners of
witches omnipotencie, saie ; Doo you not see how reallie and pal-
pablie the divell tempted and plagued Job ? I answer first, that there
is no corporall or visible divell named nor seene in any part of that
circumstance ; secondlie, that it was the hand of God that did it ;
thirdlie, that as there is no communitie betweene the person of a
witch, and the person of a divell, so was there not any conference or
practise betwixt them in this case.
And as touching the communication betwixt God and the divell, j.Calvincin
behold what Calvine saith, writing or rather preaching of purpose ''"/^^^'"/'^
upon that place, wherupon they thinke they have so great advantage;
When sathan is said to appeere before God, it is not doone in some
place certeine, but the scripture speaketh so to applie it selfe to our
rudenes. Certeinlie the divell in this and such like cases is an in-
strument to worke Gods will, and not his owne : and therefore it is
an ignorant and an ungodlie saieng (as Calvifie judgeth it) to affirme,
that God dooth but permit and suffer the divell. For if sathan were
so at his owne libertie (saith he) we should be overwhelmed at a
sudden. And doubtlesse, if he had power to hurt the bodie, there
were no waie to resist : for he would come invisiblie upon us, and
knocke us on the heads ; yea hee would watch the best and dispatch
them, whilest they were about some wicked act. If they saie ; God
commandeth him, no bodie impugneth them : but that God should
give him leave, I saie with Calviiw, that the divell is not in such
favour with God, as to obteine any such request at his hands.
86
5- Booke.
The discoverie
J. Calvine in
Job. cap. I.
sermon, 5.
Mai. male/,
pa. I. qua-st. I.
Idem part. i.
quast. 4. 108.
Note what
is said tou-
ching the
booke of
Job.
82.
In hgenda
aurea.
And wheras by our witchmongers opinions and arguments, the
witch procureth the divell, and the divell asketh leave of God to
plague whom the witch is disposed : there is not (as I have said) any
such corporall communication betweene the divell and a witch, as
witchmongers imagine. Neither is God mooved at all at sathans sute,
who hath no such favour or grace with him, as to obteine any thing
at his hands.
But M. Mai. and his friends denie, that there were any witches in
Jobs time : yea the witchmongers are content to sale, that/ there were
none found to exercise this art in Christs time, from his birth to his
death, even by the space of thirtie three yeares. If there had beene
anie (saie they) they should have beene there spoken of. As touching
the authoritie of the booke of Job, there is no question but that it is
verie canonicall and authentike. Howbeit, manie writers, both of the
Jewes and others, are of opinion, that Moses was the author of this
booke ; and that he did set it as a looking glasse before the people :
to the intent the children of Abraham (of whose race he himselfe
came) might knowe, that God shewed favour to others that were not
of the same line, and be ashamed of their vvickednesse : seeing an
uncircumcised Painime had so well demeaned himselfe. Upon which
argument Calvine (though he had written upon the same) saith, that
Forsomuch as it is uncerteine, whether it were Res gesta or Exempli
gratia., we must leave it in suspense. Nevertheles (saith he) let us
take that which is out of all doubt ; namelie, that the Holy-ghost
hath indited the booke, to the end that the Jewes should knowe that
God hath had a people alwaies to serve him throughout the world,
even of such as were no/ Jewes, nor segregated from other nations.
Howbeit, I for my part denie not the veritie of the storie ; though
indeed I must confesse, that I thinke there was no such corporall
enterlude betweene God, the divell, and Job, as they imagine : neither
anie such reall presence and communication as the witchmongers
conceive and mainteine ; who are so grosse herein, that they doo not
onlie beleeve, but publish so palpable absurdities concerning such
reall actions betwixt the divell and man, as a wise man would be
ashamed to read, but much more to credit : as that S. Dunstan lead
the divell about the house by the nose with a paire of pinsors or tongs,
and made him rore so lowd, as the place roong thereof, &c : with a
thousand the like fables, without which neither the art of poperie
nor of witchcraft could stand. But you may see more of this matter
else-where, where in few words (which I thought good here to omit,
least I should seeme to use too manie repetitions) I answer effectuallie
to their cavils about this place./
of Witchcraft.
Chap. 9.
87
The ninth Chapter.
What several I sorts of witches are mentio7ied in the scriptures, and
how the word witch is there applied.
UT what sorts of witches so ever M. Mai. or Bodin saie
there are ; Moses spake onlie of foure kinds of impious
couseners or witches (whereof our witchmongers old
I women which danse with the fairies, &c ; are none.) The
first were Prcestii^iatores Pharaotiis, which (as all divines, both
Hebrues and others conclude) were but couseners and jugglers,
deceiving the kings eies with illusions and sleights ; and making false
things to appeare as true : which nevertheles our witches cannot
doo. The seconu is Mecasapha, which is she that destroieth with
poison. The third are such as use sundrie kinds of divinations, and
hereunto perteine these words, Kasam, Onen, Ob, Idoni. The fourth
is Habar, to wit : when magicians, or rather such, as would be re-
puted cunning therein, mumble certeine secret words, wherin is
thought to be great efficacie.
These are all couseners and abusers of the people in their severall
kinds. But bicause they are all termed of our translators by the
name of witches in the Bible : therefore the lies of M. Mai. and
Bodin, and all our old wives tales are applied unto these names, and
easilie beleeved of the common people, who have never hitherto beene
instructed in the understanding of these words. In which respect, I
will (by Gods grace) shew you (concerning the signification of them)
the opinion of the most learned in our age ; speciallie of Johannes
IVierus ; who though hee himselfe were singularlie learned in the
toongs, yet for his satisfaction and full resolution in the same, he sent
for the judgement of Andrccas Massitis, the most famous Hebrician in
the world, and had it in such sense and order, as I meane to set
downe unto you. And yet I give you this note by the waie, that
witchcraft or inchantment is diverslie taken in the scriptures ; som-
times nothing tending to such end as it is commonlie thought to doo.
For in i Sajmuell, 15, 23. it is all one with rebellion. Jesabell iorhxr
idolatrous life / is called a witch. Also in the new testament, even S.
Paule saith the Galathians are bewitched, bicause they were seduced
and lead from the true understanding of the scriptures.
Item sometimes it is taken in good part ; as the magicians that came
to worship and offer to Christ: and also where Daniellxs said to be
an inchanter, yea a principall inchanter : which title being given him
in divers places of that storie, he never seemeth to refuse or dislike ;
log.
I. Praestigi-
atores
Pharaonis.
2. Mecasa-
pha.
3. Kasam.
Onen.
Ob.
Idoni.
4. Habar.
[or Masiiis]
Note.
no.
1. Sa. 15, 23.
2. Re. 9, 22. 83.
Gal. 3, I.
Matth. 2, I.
Daniel. 4.
88
t;. Bnoke.
TJie discoverie
Dan. 2, 8.
Actes. 19.
Gen. 4, 18.
Exod. 7,
13, &c.
Acts 13.
Exod. 23,
&c.
Acts. 13.
Acts. 19.
Canticles
of Salo-
mon, cap.
verse. 9.
4-
Deut. 18, 2.
Jerem. 27.
Acts. 8.
but rather intreateth for the pardon and quahfication of the rigor
towards other inchanters, which were meere couseners indeed : as
appeareth in the second chapter of Daniell, where you may see that
the king espied their fetches.
Sometimes such are called conjurors, as being but roges, and lewd
people, would use the name of Jesus to worke miracles, whereby,
though they being faithlesse could worke nothing ; yet is their practise
condemned by the name of conjuration. Sometimes jugglers are
called witches. Sometimes also they are called sorcerers, that
impugne the gospell of Christ, and seduce others with violent per-
suasions. Sometimes a murtherer with poison is called a witch.
Sometimes they are so termed by the verie signification of their
names ; as E/zaias, which signifieth a sorcerer. Sometimes bicause
they studie curious and vaine arts. Sometimes it is taken for woond-
ing or greeving of the hart. Yea the verie word Magus, which is
Latine for a magician, is translated a witch ; and yet it was hertofore
alwaies taken in the good part. And at this dale it is indifferent to
sale in the English toong ; She is a witch ; or, She is a wise woman.
Sometimes observers of dreames, sometimes soothsaiers, sometimes
the observers of the flieng of foules, of the meeting of todes, the fall-
ing of salt, &c : are called witches. Sometimes he or she is called a
witch, that take upon them either for gaine or glorie, to doo miracles ;
and yet can doo nothing. Sometimes they are called witches in
common speech, that are old, lame, curst, or melancholike, as a nick-
name. But as for our old women, that are said to hurt children with
their eies, or lambs with their lookes, or that pull downe
the moone out of heaven, or make so foolish a bargaine,
or doo such homage to the divell ; you shall
not read in the bible of any such
witches, or of any such actions
imputed to them.//
of ]Vitchcraff. ch.ip. i. 89
Tf The sixt Booke. m. 84.
The first Chapter.
The exposition of this Hebriie word Chasaph, wherein is answered
the objectio7t conteined in Exodus 22. to wit : Thou shalt not
stiffer a witch to live, and of Simon Magus. Acts. 8.
HASAPH, being an Hebrue word, is Latined Veneficiuni,
and is in English, poisoning, or witchcraft ; if you will
so have it. The Hebrue sentence written in Exodus., 22.
is by the 70. interpretors translated thus into Greeke,
^apixuKovi ovK eTTi^eivaeTe, which in Latine is, Veneficos {sive) ve7ieficas
non retifiebitis in vita, in English, You shall not suffer anie poisoners,
or (as it is translated) witches to live. The which sentence fosephies Joseph, in
an Hebrue borne, and a man of great estimation, learning and fame, Jntiquitat.
interpreteth in this wise ; Let none of the children of Israel have any
poison that is deadlie, or prepared to anie hurtful! use. If anie be
apprehended with such stuffe, let him be put to death, and suffer that
which he ment to doo to them, for whom he prepared it. The Rabbins
exposition agree heerewithall. Lex Cornelia differeth not from this
sense, to wit, that he must suffer death, which either maketh, selleth,
or hath anie poison, to the intent to kill anie man. This word is found
in these places following : Exodus. 22, 18. Deut. 18, 10. 2. Sam.
9, 22. Da7i. 2, 2. 2. Chr. 2,% 6. Esay. 47, 9, 12. Malach, 3, 5. ferem.
27, 9. Mich. 5, 2. Nah. 3, 4. bis. Howbeit, in all our English / trans- 112.
lations, Chasaph is translated, witchcraft.
And bicause I will avoid prolixitie and contention both at once, I
will admit that Vencficce were such witches, as with their poisons did
much hurt among the children of Israeli ; and I will not denie that
there remaine such untill this daie, bewitching men, and making
them beleeve, that by vertue of words, and certeine ceremonies, they
bring to passe such mischeefes, and intoxications, as they indeed
accomplish by poisons. And this abuse in cousenage of people,
together with the taking of Gods name in vaine, in manie places of
the scripture is reprooved, especiallie by the name of witchcraft, even
where no poisons are. According to the sense which S. Paule useth
to the Galathians in these words, where he sheweth plainelie, that
the true signification of witchcraft is cousenage ; O ye foolish Gala- Gal. ?, i.
N
90
6. Booke.
The discoverie
Job. 15, 13.
Acts. 8, 9.
85.
113-
I. Reg. 8, 39.
Matth. 9. 4.
12. 25. 22.
Acts. I, 24.
& IS, 8.
Rom. 8, 27.
Mark. 2.
Luk. 6, 17. &
II. & 9.
Joh. I & 2.
& 6. & 13.
Apoc. 2. &. 3.
Luk. II, 29.
Eccl. 34, 5.
Eccl. 34, 8.
Levi. 19, 31.
tJnatis (saith he) who hath bewitched you ? to wit, cousened or abused
you, making you beleeve a thing which is neither so nor so. Whereby
he meaneth not to aske of them, who have with charmes, &c : or with
poisons deprived them of their health, Hfe, cattail, or children, Sic:
but who hath abused or cousened them, to make them beleeve lies.
This phrase is also used hy Job. 15. But that we may be throughlie
resolved of the true meaning of this phrase used by Paiile, Gal. 3.
let us examine the description of a notable witch called Simon
Magus, made by S. Luke ; There was (saith he) in the citie of
Samaria, a certeine man called Simon, / which used witchcraft, and
bewitched the people of Smnaria, saieng that he himself was some
great man. I demand, in what other thing here do we see anie
witchcraft, than that he abused the people, making them beleeve he
could worke miracles, whereas in truth he could doo no such thing ;
as manifestlie may appeare in the 13. and 19. verses of the same
chapter : where he wondered at the miracles wrought by the apostles,
and would have purchased with monie the power of the Holy-ghost
to worke wonders.
It will be said, the people had reason to beleeve him, bicause it is
written, that he of long time had bewitched them with sorceries.
But let the bewitched Galathians be a warning both to the bewitched
Samaritans, and to all other that are cousened or bewitched through
false doctrine, or legierdemaine ; least while they attend to such
fables and lies, they be brought into ignorance,/ and so in time be led
with them awaie from God. And finallie, let us all abandon such
witches and couseners, as with Simon Magus set themselves in the
place of God, boasting that they can doo miracles, expound dreames,
foretell things to come, raise the dead, &c : which are the workes of
the Holy-ghost, who onlie searcheth the heart and reines, and onelie
worketh great wonders, which are now staied and accomplished in
Christ, in whome who so stedfastlie beleeveth shall not need to be
by such meanes resolved or confirmed in his doctrine and gospell.
And as for the unfaithful!, they shall have none other miracle shewed
unto them, but the signe of Jonas the prophet.
And therefore I saie, whatsoever they be that with Simon Magus
take upon them to worke such wonders, by sooth saieng, sorcerie, or
witchcraft, are but Hers, deceivers, and couseners, according to Syrachs
saieng ; Sorcerie, witchcraft, soothsaieng, and dreames, are but
vanitie, and the lawe shalbe fulfilled without such lies. God com-
manded the people, that they should not regard them that wrought
with spirits, nor soothsaiers : for the estimation that was attributed
unto them, offended God.
of Witchcraft. chap. :. 91
The second Chapter,
The place of Detiteronoinie expounded, ivherin are recited all kind
of witches J also their opinions confuted, whicJi hold that they can
worke such miracles as are imputed unto them.
[he greatest and most common objection is, that if there
were not some, which could worke such miraculous or
supernaturall feats, by themselves, or by their divels, it Deut. i8. i
should not have beene said ; Let none be found among
you, that maketh his sonne or his daughter to go through the fier, or
that useth witchcraft, or is a regarder of times, or a marker of the
flieng of fowles, or a sorcerer, or a charmer, or that counselleth with
spirits, or a soothsaier, or that asketh counsell of the dead, or (as
some translate it) / that raiseth the dead. But as there is no one place 114.
in the scripture that saith they can worke miracles, so it shalbe easie
to proove, that these were all couseners, everie one abusing the people
in his/severall kind ; and are accurssed of God. Not that they can 86.
doo all such things indeed, as there is expressed ; but for that they
take upon them to be the mightie power of God, and to doo that
which is the onelie worke of him, seducing the people, and blas-
pheming the name of God, who will not give his glorie to anie Esay. 43, i
creature, being himselfe the king of glorie and omnipotencie. ^^- ^'^' ^■
First I aske, what miracle was wrought by their passing through
the fier .? Trulie it cannot be prooved that anie effect followed ; but
that the people were bewitched, to suppose their sinnes to be purged
thereby -, as the Spaniards thinke of scourging and whipping them-
selves. So as Gods power was imputed to that action, and so for-
bidden as an idolatrous sorcerie. What woonders worketh the
regarder of times ? What other divell dealeth he withall, than with
the spirit of superstition ? Doth he not deceive himselfe and others,
and therefore is worthilie condemned for a witch .'' What spirit useth
he, which marketh the flieng of fowles .'' Nevertheles, he is here con-
demned as a practiser of witchcraft ; bicause he couseneth the people,
and taketh upon him to be a prophet ; impiouslie referring Gods
certeine ordinances to the flittering fethers and uncerteine waies of a
bird. The like effects produceth sorcerie, charming, consultation with
spirits, soothsaieng, and consulting with the dead : in everie of the
which Gods power is obscured, his glorie defaced, and his commande-
ment infringed.
And to proove that these soothsaiers and witches are but lieng
mates and couseners ; note these words pronounced by God himselfe,
92 6. Bookc. The discoverie
Deut. i8, 14 even in the selfe same place to the children of Israeli : Although the
Gentiles suftered themselves to be abused, so as they gave eare to
these sorcerers, &c : he would not suffer them so, but would raise
them a prophet, who should speake the truth. As if he should saie ;
The other are but lieng and cousening mates, deceitful) and under-
mining merchants, whose abuses I will make knowne to my people.
And that everie one male be resolved herein, let the last sentence of
this precept be well weighed ; to wit, Let none be found among you,
• 115- that asketh counsell of (or rai/seth the dead.)
?^P- 3^'- First you know the soules of the righteous are in the hands of God,
Luk. 16, 23. •' ^ '
and resting with Lazarus in Abrahams bosome, doo sleepe in Jesus
Christ. And from that sleepe, man shall not be raised, till the heavens
J,"^",'^;'^' be no more : according to this of David ; Wilt thou shew woonders
Psal 88, 10.
Deut. 18, II. among the dead 1 Nay, the Lord saith, The living shall not be
^uk. 16. 29. taught by the dead, but by the living. As for the unrighteous, they
are in hell, where is no redemption ; neither is there anie passage
Luk. 16, 22. from heaven to earth, but by God and his angels. As touching the
joh. 5, 21. resurrection and restauration of the bodie, read John. 5. and you
shall manifestlie see, that it is the onelie worke of the father, who hath
given the power therof to the sonne, and to none other, &c. Domimis
Ose. 6. percuttt, &^ ipse medehtr : Ego occidam, £r= ego vivefaciavi. And in
^ as. 17. 25. manie other places it is written, that God giveth life and beeing to all.
Tim. 6,13. Although Plato, with his maister Socrates, the cheefe pillers of these
vanities, say, that one Parnphiins was called up out of hel, who when
he cam among the people, told manie incredible tales concerning
87. infernall actions. But herein I take up the proverbe ;/ Amiais
Plato, amicus Socrates, sed major arnica Veritas.
So as this last precept, or last part thereof, extending to that which
neither can be done by witch nor divell, male well expound the other
parts and points therof. For it is not ment hereby, that they can
doo such things indeed ; but that they make men beleeve they doo
them, and thereby cousen the people, and take upon them the office
of God, and therewithall also blaspheme his holie name, and take it
in vaine ; as by the words of charmes and conjurations doo appeare,
which you shall see, if you looke into these words, Habar and Idoni.
In like manner I saie you may see, that by the prohibition of divi-
nations by augurie, and of soothsaiengs, &c, who are witches, and can
indeed doo nothing but lie and cousen the people, the lawe of God
condemneth them not, for that they can worke miracles, but bicause
26. qiice. 7. noti. they saie they can doo that which perteineth to God, and for cou-
1398. fl?/.'i7. senage, &c. Concerning other points of witchcraft conteined therein,
August.de jjj^fj bicause some cannot otherwise be satisfied, I will alledge under
sl^irit. & am-
ma. ca/>. 28. One Sentence, the decretals, the mind oi S. A /a^ustine, the conncell
of Witchcraft. Chap. 3. 93
Aurelian, and the determination of/ Paris, to wit : Who so observeth, ii6.
or giveth heed unto soothsaiengs, divinations, witchcraft, (S:c, or doth
give credit to anie such, he renounceth christianitie, and shalbe
counted a paganc, & an enemie to God ; yea and he eneth both in
faith and philosophie. And the reason is therewithal! expressed in
the canon, to wit ; Bicause hereby is attributed to a creature, that
which perteineth to God oneHe and alone. So as, under this one
sentence (Thou shalt not suffer a poisoner or a witch to live) is for-
bidden both murther and witchcraft ; the murther consisting in
poison ; the witchcraft in cousenage or blasphemie.
The third Chapter.
That women have used poisoning in all ages more than men, a7id of
the inconve7iience of J)oisotiing.
S women in all ages have beene counted most apt to
conceive witchcraft, and the divels special! instruments
therin, and the onelie or cheefe practisers therof : so
also it appeareth, that they have been the first inventers,
and the greatest practisers of poisoning, and more naturallie addicted
and given thereunto than men : according to the saieng of Quintilian ;
Latrocinium faciliits in viro, veneficium iti fwmina credatn. From
whom Plinie differeth nothing in opinion, when he saith, Scientiam pun. lib. 25.
fvminariem in tieneficiis pravalere. To be short, Atigustine, Livie, ^"^' ^"
Valerius, Diodortis, and manie other agree, that women were the
first inventers and practisers of the art of poisoning. As for the rest
of their cunning, in what estimation it was had, may appeare by these
verses of Horace, wherein he doth not onelie declare the vanitie of
witchcraft, but also expoundeth the other words, wherewithal! we are
now in hand.
Somnia, terrores magicos, miracula, sagas,
Nocturnos lemures, portentdqj Thessala rides : //
These dreatnes and terrors magicall, ny. 88.
these miracles and witches,
Night- walkitig sprites, or Thessal bugs,
esteeme them not twoo rushes.
Here Horace (you see) contemneth as ridiculous, all our witches
cunning: marrie herein he comprehendeth not their poisoning art,
which hereby he onelie seemed to thinke hurtful!. Pythagoras and
Democritus give us the names of a great manie magical! hearbs and
stones, whereof now, both the vertue, and the things .'lemselves also
are unlcnowne: as Marmaritin, whereby spirits might be raised:
94
The discoverie
Ovid, mela-
morph. lib.
Englished by
Abraham nS.
Fleming.
Archtmedon, which would make one bewraie in his sleepe, all the
secrets in his heart: AdincaJitida, Ca/icta, Alevais, Chirocineta, &^c:
which had all their severall vertues, or rather poisons. But all these
now are worne out of knowledge: marrie in their steed we have hogs
turd and chervill, as the onelie thing whereby our witches worke
miracles.
Trulie this poisoning art called Vcncjicmin, of all others is most
abhominable; as whereby murthers male be committed, where no
suspicion male be gathered, nor anie resistance can be made; the
strong cannot avoid the weake, the wise cannot prevent the foolish,
the godlie cannot be preserved from the hands of the wicked; children
male hereby kill their parents, the servant the maister, the wife hir
husband, so privilie, so inevitablie, and so incurablie, that of all other
it hath beene thought the most odious kind of murther; according to
the saieng of Ovid:
non hospes ab hospite iutits,
Non socer d, genero.,fratruni qiidqj gratia rara est :
Imininet exitio vir conjugis, ilia matiti,
Lurida terribiles niiscent aconita 7ioverc(E,
Filiiis ante diem patrios inquirit in annos. /
The travelling ghest opprest -.
Dooth stand in danger of his host, \
the host eke of his ghest : i
The father of his sonne in laive, •'
yea rare is seene to rest
Tivixt brethren love and amitie,
and kindnesse void of strife;
The Misband seekes the goodwifes death,
and his againe the wife.
Ungentle stepdanies grizlie poi-
son temper and doo give :
The Sonne too soone dooth aske how long
Ids father is to live.
The monke that poisoned king John, was a right Venefiais ; to
wit, both a witch and a murtherer: for he killed the king with poison,
[Misp. 86] 89. and / persuaded the people with lies, that he had doone a good and
a meritorious act; and doubtlesse, manie were so bewitched, as they
thought he did verie well therein. Antoniiis Sabellicns writeth of a
horrible poisoning murther, committed by women at Rome, where
were executed (after due conviction) 170. women at one time ;
besides 20. women of that consort, who were poisoned with that poison
which they had prepared for others. /
Acncid. 4
lib 4.
of Witchcraft. chap. 4. nr
The fourth Chapter. ug.
Of divers poisoning practises, otherwise called venejicia, committed
in Italie, Gemta, Millen, Wiitenberge, also how they were dis-
covered and executed.
NOTHER practise, not unlike to that mentioned in the Venefica
former chapter, was doone in Cassalis at Salassia in '" ^'^''^'
Italic, Anno 1536. where 40. Venejicce or witches being of
one confederacie, renewed a plague which was then
almost ceased, besmeering with an ointment and a pouder, the posts
and doores of mens houses ; so as thereby whole families were
poisoned: and of that stuffe they had prepared above 40. crocks for
that purpose. Herewithall they conveied inheritances as it pleased
them, till at length they killed the brother and onelie sonne of one
Necus (as lightlie none died in the house but the maisters and their
children) which was much noted; and therewithall that one Andro-
giita haunted the houses, speciallie of them that died: and she being
suspected, apprehended, and examined, confessed the fact, conspiracie,
and circumstance, as hath beene shewed. The like villanie was
afterwards practised at Genua, and execution was doone upon the veneficae
offenders. At Milleti there was another like attempt that tooke none ^" Genua
effect. This art consisteth as well in poisoning of cattell as of men:
and that which is doone by poisons unto cattell, towards their destruc-
tion, is as commonlie attributed to witches charms as the other. And
I doubt not, but some that would be thought cunning in incantations,
and to doo miracles, have experience in this behalf For it is written
by divers authors, that if wolves doong be hidden in the mangers,
racks, or else in the hedges about the pastures, where cattell go
(through the antipathie of the nature of the woolfe and other cattell)
all the beasts that savour the same doo not onlie forbeare to eate, but
run about as though they were mad, or (as they say) bewitched.
But Wierus telleth a notable storie of a Venejiciis, or destroier/ of 120.
cattell, which I thought meete heere to repeat. There was (saith he) Of a but-
in the dukedome of Wittijigberge, not farre from Tubing, a butcher, veneficau''^
anno 1564. that bargained with the towne for all their hides which which [? witch.]
were of sterven cattell, called in these parts Morts. He with poison
privilie killed in great numbers, their bullocks, sheepe, swine, &c: and
by his bargaine of the hides and tallowe he grew infinitlie rich.
And at last being suspected, was examined, confessed the matter and
maner thereof, and was put to death with hot tongs, wherewith his
flesh was pulled from his bones. We for / our parts would have killed 90.
five poore women, before we would suspect one rich butcher.
96
6. Booke.
TJie discoverie
Levit. 19, 33.
The fift Chapter.
A great objeciio7i ansiuered concerning tliis kind of tuitchcraft
called Veneficiitm.
IT is objected, that if Veneficitim were comprehended
under the title of manslaughter, it had beene a vaine
repetition, and a disordered course undertaken by Moses,
to set foorth a lawe against Veneficas severallie. But it
might suffice to answer any reasonable christian, that such was the
pleasure of the Holie-ghost, to institute a particular article herof, as
of a thing more odious, wicked and dangerous, than any other kind of
murther. But he that shall read the lawe of Moses, or the testament
of Christ himselfe, shall find this kind of repetition and reiteration of
the law most common. For as it is written Exod. ii, 21. Thou shalt
not greeve nor afflict a stranger, for thou wast a stranger in the land of
Aegypt: so are the same words found repeated in Levit. 19, 33. Polling
and shaving of heads and beards is forbidden in Dent. 27. which was
before prohibited in 22. It is written in Exodus the 20. Thou shalt
not steale : and it is repeated in Leviticus 19. and in Detit. 5. Mur-
ther is generallie forbidden in Exod. 20. and likewise in 22. and
repeated in Num. 35. But the aptest example is, that magicke is
forbidden in three severall places, to wit, once/ in Levit. 19. and twise
in Levit. 20. For the which a man might as well cavill with the
Holie-ghost as for the other.
The sixt Chapter.
In what kind of cojifections that witchcraft, which is called Veni-
ficiuin, cotisisteth : of love cups, and the same confuted by poets.
S touching this kind of witchcraft, the principall part
thereof consisteth in certeine confections prepared by
lewd people to procure love; which indeed are meere
poisons, bereaving some of the benefit of the braine, and
so of the sense and understanding of the mind. And from some it
taketh awaie life, & that is more common than the other. These be
called Philtra, or Pocula amatoria, or Venenosa poctda, or Hippo-
jnanes; which bad and blind physicians rather practise, than witches
or conjurers, &c. But of what value these babies are, towards the
end why they are provided, may appeere by the opinions of poets
themselves, from whence was derived the estimation of that stuffe.
of Witchcraft.
Chap. 5.
97
And first you shall heare what (?7//^saith, who wrote of the verie art
of love, and that so cunninglie and feefinglie, that he is reputed the
speciall doctor in that science :
Falliticr JLmonias si guts decurrit ad artes,
Ddtq; quod h teneri froiite revellit equi.
Nonfacient ut vivat amor Medeides herbcr^j
Mistdq; cum 7nagicis mersa veticna sonis.
Phasias A£sottidefn, Circe te7iuisset Ulyssem,
Si modb servari carmine posset amor :
Nee data profuerint pallentia philtra puellis,
Philtra fiocent animis, vlrnq; furoris habetit.l
Who so dooth rtin to Hcemon arts,
I dub him for a dolt,
And giveth that which he dootli plucke
Jrom forhead of a colt :
Medeas herbs will not procttre
that love shall lasting live,
Nor steeped poison mixed with ma-
gicke charms the same can give.
The witch Medea had full fast
held Jason for hir owne,
So had the grand witch Circe too \
Ulysses, if alone y
With charms 7naifiteind &= kept might be
the love of iwaine in otie.
No slibbersawces given to maids,
to make them pale and wan.
Will helpe : such slibbersawces marre
the minds of maid and mail,
A?td have in them a furiotis force
of phrensie now and than.
Viderit Aemoftice si quis mala pabiila terrcc,
Et magicas artes posse juvare putat.
If any thinke that evill herbs
iti Hcemon lattd which be,
Or witchcraft able is to helpe,
let him make pro of e and see.
These verses precedent doo shew, that Ovid knew that those/
beggerlie sorceries might rather kill one, or make him starke mad,
than doo him good towards the atteinement of his pleasure or love;
O
Ovid. lib.
de arte a-
tnandi.
91.
T22.
Englislied by
Abraham
Fleming.
Philtra,
slibbers^iw-
ces to pro-
cure love.
Ovid. lib. de
reniedio a-
moris. i.
Ab. Flevung.
123
98
6. Booke.
The discoverie
Englished by
Abrahayyi
Fleming.
and therefore he giveth this counsell to them that are amorous in
such hot maner, that either they must enjoy their love, or else needs
die; saieng:
Sit proail onine 7tefas, uf aineris muabilis esto :
Farre off be all unlawfull iiieaiies
ihoii amiable bee.,
Loving I meane, that she with love
viay quite the love of thee. \
Hieronym.
in Ruff.
Plin. lib. 25.
cap. 3. Joseph
lib. II. de ju-
de^otum anti-
quit.
Aristot. lib.
8. de ftatura
animal,
cap. 24.
Jo. IVier.
de venef.
cap. 40.
Toies to
mocke
apes.
92. The seventh Chapter.
// is proved by more credible writers, that love cups rather ingender
death through venojite, thatt love by art: and with what toies
they destroie cattell., and procure love.
||UT bicause there is no hold nor trust to these poets, who
saie and unsaie, dallieng with these causes; so as indeed
the wise may perceive they have them in derision : let
us see what other graver authors speake hereof. Euse-
bius CcEsariensis writeth, that the poet Lucretius was killed with one
of those lovers poisoned cups. Hieronie reporteth that one Livia
herewith killed hir husband, whome she too much hated ; and
Lucilla killed hirs, whome she too much loved. Calisthenes killed
Lucius Lucjillus the emperor with a love pot, as Plutarch and
Cornelius Nepos saie. Plinie & Josephus report, that Ccesonia killed
hir husband Caligula Amatorio poculo with a lovers cup, which was
indeed starke poison. Aristotle saith, that all which is beleeved
touching the efficacie of these matters, is lies and old wives tales. He
that will read more arguments and histories concerning these poisons,
let him looke in J. Wier De Venejiciis. /
124. The toies, which are said to procure love, and are exhibited in their
poison looving cups, are these: the haire growing in the nethermost
part of a woolves taile, a woolves yard, a little fish called Retnora, the
braine of a cat, of a newt, or of a lizzard: the bone of a greene frog, the
flesh thereof being consumed with pismers or ants; the left bone
whereof ingendereth (as they saie) love; the bone on the right side,
hate. Also it is said, that a frogs bones, the flesh being eaten
off round about with ants, whereof some will swim, and some will
sinke: those that sinke, being hanged up in a white linnen cloth,
ingender love, but if a man be touched therewith, hate is bred thereby.
Another experiment is thereof, with yoong swalowes, whereof one
brood or nest being taken and buried in a crocke under the ground,
of Witchcraft.
Chap. 8.
99
till they be starved up; they that be found open mouthed, serve to
engender love; they whose mouthes are shut, serve to procure hate.
Besides these, manie other follies there be to this purpose proposed
to the simple ; as namelie, the garments of the dead, candels that
burne before a dead corps, and needels wherwith dead bodies are
sowne or sockt into their sheetes: and diverse other things, which for
the reverence of the reader, and in respect of the uncleane speach to
be used in the description thereof, I omit; which (if you read Diosco-
rides, or diverse other learned physicians) you male see at large. In
the meane while, he that desireth to see more experiments concerning
this matter, let him read Leonardus Vairus de fascino, now this
present yeare 1583. newlie published ; wherein (with an incestuous
mouth) he afifirmeth directlie, that Christ and his apostles were finem.
Voiefici ; verie fondlie prosecuting that argument, and with as much
popish follie as may be; labouring to proove it lawful! to charmn and
inchant vermine, &:c. / /
Dioscorid. de
viateria me-
dicin.
L. Vairus de
fascin. lib. 2.
cap. II. prope
The eight Chapter. 123. 93.
John Bodin trhtviphing against John Wier is overtaken with false
Greeke &= false interpretation thereof.
ONSIEUR BODIN triumpheth over doctor IVier herein, % Bodin.
pronouncing a heavie sentence upon him ; bicause he
referreth this word to poison. But he reigneth or rather
rideth over him, much more for speaking false Greeke ;
affirming that he calleth Veneficos ^apfiaKevav}, which is as true as
the rest of his reports and fables of witches miracles conteined in
his bookes of divelish devises. For in truth he hath no such word,
but saith they are called ^apfiaKeveis, whereas he should have said
^ap/iiaKec9, the true accent being omitted, and ev being interposed,
which should have beene left out. Which is nothing to the substance
of the matter, but must needs be the Printers fault.
But Bodin reasoneth in this wise, (^apfiaKeli is sometimes put
for Magos or Prcestigiatores : Ergo in the translation of the Septu-
aginta, it is so to be taken. Wherein he manifesteth his bad
Logicke, more than the others ill Greeke. For it is well knowne to
the learned in this toong, that the usuall and proper signification of
this word, with all his derivations and compounds doo signifie
Veneficos, Poisoners by medicine. Which when it is most usuall and
proper, why should the translators take it in a signification lesse
usuall, and nothing proper. Thus therefore he reasoneth and con-
cludeth with his new found Logicke, and old fond Greeke ; Some-
lOO 6. nooke. The discoverie
times it signifieth so, though unproperlie, or rather metaphoricalHe;
Ergo in that place it is so to be taken, when another fitter word
might have beene used. Which argument being vaine, agreeth well
with his other vaine actions. The Scptiiaginta had beene verie desti-
tute of words, if no proper word could have beene found for this
purpose. But where they have occasion to speake of witchcraft in
their translations, they use Magia7t, Maggagian, &c : and
therfore belike they see some difference betwixt
them and the other, and knew some
cause that mooved them to use
the word (pap/naKe/a,
Venejiciutn. j /
of Witchcraft.
Cliap. I.
lOI
Tf The seventh Booke.
126. 94.
The first Chapter.
Of the Hebrue word Ob, what it signifieth where it is fottnd, of
Pythonisses called VentriloqucB, who they be, and what their
practises are, experience and examples thereof shewed.
HIS word Ob, is translated Pytho, or Pythonicus spiritus :
Deutre. 18. Isaie. 19. i. Sam. 28. 2. Reg. 23. &c : som-
time, though unproperlie, Magus as 2. Sam. 33. But Ob
signifieth most properlie a bottle, and is used in this place,
bi cause the /"//"// r';//'V/.f spake hollowe ; as in thebottome of their bellie?,
whereby they are aptlie in Latine called Ventriloqtd : of which sort was
Elizabeth Barton, the holie maid of Kent, &.C. These are such as
take upon them to give oracles, to tell where things lost are become,
and finallie to appeach others of mischeefs, which they themselves
most commonlie have brought to passe : whereby many times they
overthrowe the good fame of honest women, and of such others of
their neighbors, with whome they are displeased. For triall hereof,
letting passe a hundred cousenages that I could recite at this time,
I will begin with a true storie of a wench, practising hir diabolicall
witchcraft, and ventriloquie An. 1574. at Westwell in Kent, within six
miles where I dwell, taken and noted by twoo ministers and preachers
of Gods word, foure substantial! yeomen, and three women of good
fame & reputation, whose names are after written./
Mildred, the base daughter of Alice Norrington, and now servant
to William Sp07ier of Westwell in the countie of Kent, being of the
age of seventeene yeares, was possessed with sathan in the night and
dale aforesaid. About two of the clocke in the afternoone of the
same day, there came to the same Sponers house Roger Newman
minister of Westwell, fohn Brainford minister of Kenington, with
others, whose names are underwritten, who made their praiers unto
God, to assist them in that needfull case ; and then commanded
sathan in the name of the eternall God, and of his sonne Jesus
Christ, to speake with such a voice as they might understand, and to
declare from whence he came. But he would not speake, but rored
and cried mightilie. And though we did command him manie
times, in the name of God, and of his sonne Jesus Christ, and in his
The holie
maid of
Kent a ven-
triloqua.
An. Domi. 7^7
1574-
Octob. 13.
Confer
this storie
with the
woman of
Endor,
I. Sam. 28.
and see
whether
the same
might not
be accom-
plished by
this devise.
102 7-Booke. The discover ie
mightie power to speake ; yet he would not : untill he had gon
through all his delaies, as roring, crieng, striving, and gnashing of
teeth ; and otherwhile with mowing, and other terrible countenances,
and was so strong in the maid, that foure men could scarse hold hir
downe. And this continued by the space almost of two houres. So
sometimes we charged him earnestlie to speake ; and againe praieng
unto GOD that he would assist us, at the last he spake, but verie
strangelie ; and that was thus ; He comes, he comes : and that
oftentimes he repeated ; and He goes, he goes. And then we/
95. charged him to tell us who sent him. And he said; I laie in her waie
like a log, and I made hir runne like fier, but I could not hurt hir.
And whie so, said we .'' Bicause God kept hir, said he. When
earnest thou to her, said we ? To night in her bed, said he. Then
we charged him as before, to tell what he was, and who sent him,
and what his name was. At the first he said, The divell, the divell.
Then we charged him as before. Then he rored and cried as before,
and spake terrible words ; I will kill hir, I will kill hir ; I will teare
hir in peeces, I will teare hir in peeces. We said, Thou shalt not hurt
hir. He said, I will kill you all. We said, Thou shalt hurt none of
us all. Then we charged him as before. Then he said, You will
give me no rest. Wee said. Thou shalt have none here, for thou
must have no rest within the servants of God : but tell us in the
name of God what thou art, and who sent thee. Then he said he
would teare hir in peeces. We said. Thou shalt not hurt hir. Then/
128. he said againe he would kill us all. We said againe, Thou shalt hurt
none of us all, for we are the servants of God. And we charged him
as before. And he said againe, Will you give me no rest? We said,
Thou shalt have none here, neither shalt thou rest in hir, for thou
hast no right in hir, sith Jesus Christ hath redeemed hir with his
bloud, and she belongeth to him ; and therefore tell us thy name,
and who sent thee? He said his name was sathan. We said, Who
sent thee ? He said. Old Alice, old Alice. Which old Alice, said we ?
Old Alice, said he. Where dwelleth she, said we? In Westwell
streete, said he. We said. How long hast thou beene with hir?
These twentie yeares, said he. We asked him where she did keepe
him? In two bottels, said he. Where be they, said we? In the
backside of hir house, said he. In what place, said we ? Under the
wall, said he. Where is the other ? In Keniiigton. In what place,
said we? In the ground, said he. Then we asked him, what she did
give him. He said, hir will, hir will. What did shee bid thee doo,
said we? He said, Kill hir maid. Wherefore did she bid thee kill
hir, said we ? Bicause she did not love hir, said he. We said ; How
long is it ago, since she sent thee to hir ? More than a yeare, said he.
of Witchcraft. chap. i. 103
Where was that, said we ? At hir masters, said he. Which masters,
said we ? At hir master Braitifo7'ds at Kenington^ said he. How oft
wert thou there, said we ? Manie times, said he. Where first, said
we 1 In the garden, said he : Where the second time .'' In the hall :
Where the third time .? In hir bed : Where the fourth time? In the
field : W^here the fift time.? In the court : Where the sixt time? In
the water, where I cast hir into the mote : Where the seventh time.
In hir bed. We asked him againe, where else? He said, in
Westwell. Where there, said we ? In the vicarige, said he. Where
there? In the loft. How earnest thou to hir, said we? In the like-
nesse of two birds, said he. Who sent thee to that place, said we ? Old
Alice^ said he. What other spirits were with thee there, said we? My
servant, said he. What is his name, said we ? He said, little divell.
What is thy name, said we ? Sathan, said he. What dooth old Alice
call thee, said we? Partener, said he. What dooth she give thee, said
we? Hir will, said he. How manie hast thou killed for hir, said we?
Three, said he. Who are they, said we ? A man and his child, said/
he. What were their names, said we ? The childs name was/ 96. [Mispr. 99 ]
Edward, said he : what more than Edward, said we ? Edward Ager, I2g.
said he. What was the mans name, said we ? Richard, said he.
What more, said we ? Richard Ager, said he. Where dwelt the man
and the child, said we? At Dig at Dig, said he. This Richard
Ager of Dig, was a Gentleman of xl. pounds land by the yeare, a
verie honest man, but would often sale he was bewitched, and
languished long before he died. Whom else hast thou killed for hir,
said we ? Woltois wife said he. Where did she dwell ? In West-
well said he. What else hast thou doone for hir said we ? What
she would have me, said he. What is that said we ? To fetch
hir meat, drinke, and corne, said he. Where hadst thou it, said
we ? In everie house, said he. Name the houses, said we ?
At Pet mans, at Farmes, at Milieus, at Fullers, and in everie house.
After this we commanded sathan in the name of Jesus Christ to
depart from hir, and never to trouble hir anie more, nor anie man
else. Then he said he would go, he would go : but he went not.
Then we commanded him as before with some more words. Then
he said, I go, I go; and so he departed. Then said the maid, He is
gone, Lord have mercie upon me, for he would have killed me. And
then we kneeled downe and gave God thanks with the maiden;
praieng that God would keepe hir from sathans power, and assist hir
with his grace. And noting this in a peece of paper, we departed.
Sathans voice did differ much from the maids voice, and all that he
spake, was in his owne name. Subscribed thus :
104
[* Rom.]
7. Booke.
The discoverie
Witnesses to this, that heard and*
sawe this whole matter, as followeth :
Roger Newf/ian, vi- ""
car of Westwell.
Johti Brainford, vi-
car of Kennitigton.
Thomas Tailor.
Hetirie Tailors wife.
folui Tailor. "^
Thomas French-
boms wife. I
\Villia»i Spooner. '
fohn Fretichborne, \
and his wife, j J
The ventri-
loqua of
Westwell
discovered.
The second Chapter.
How the lewd practise of the Pythonist of Westwell came to light,
and by whome she 2uas examined ; and that all hir diabolicall
speach was but ventriloquie and plaiiie coiisenage, which is
prooved by hir owne confession.
T is written, that in the latter dales there shalbe shewed
strange Illusions, &c: in so much as (if it were possible)
the verie elect shal/be deceived: howbeit, S. Paule saith,
they shalbe lieng and false woonders. Neverthelesse,
this sentence, and such like, have beene often laid in my dish, and are
urged by diverse writers, to approve the miraculous working of witches,
whereof I will treat more largehe in another place. Howbeit, by the
waie I must confesse, that I take that sentence to be spoken of Anti-
christ, to wit: the pope, who miraculouslie, contrarie to nature,
philosophie, and all divmitie, being of birth and calling base, in
learning grosse; in valure, beautie, or activitie most commonlie a verie
lubber, hath placed himselfe in the most loftie and delicate seate,
putting almost all christian princes heads, not onelie under his girdle,
but under his foote, &:c.
Surelie, the tragedie of this Pythonist is not inferior to a thousand
stories, which will hardlie be blotted out of the memorie and credit
either of the common people, or else of the learned. How hardlie
will this storie suffer discredit, having testimonie of such authoritie t
How could mother Alice escape condemnation and hanging, being
arreigned upon this evidence ; when a poore woman hath beene cast
away, upon a cousening oracle, or rather a false lie, devised by Feats
the juggler, through the malicious instigation of some of hir adver-
saries .''
But how cunninglie soever this last cited certificat be penned, or
what shew soever it carrieth of truth and plaine dealing, there maybe
found conteined therein matter enough to detect the cousening
knaverie therof. And yet diverse have been deepelie deceived there-
of Wit die raft. chap. 2. 105
with, and canhardlie be removed from the cre/dit thereof, and without iji.
great disdaine cannot endure to heare the reproofe thereof. And
know you this by the waie, that heretofore Robin goodfellow, and
Hob gobblin were as terrible, and also as credible to the people, as
hags and witches be now: and in time to come, a witch will be as
much derided and contemned, and as plainlie perceived, as the
illusion and knaverie of Robin goodfellow. And in truth, they that
mainteine walking spirits, with their transformation, &c: have no
reason to denie Robin goodfellow, upon whom there hath gone as
manie and as credible tales, as upon witches ; saving that it hath not
pleased the translators of the Bible, to call spirits by the name of
Robin goodfellow, as they have termed divinors, soothsaiers, poi-
soners, and couseners by the name of witches.
But to make short worke with the confutation of this bastardlie
queanes enterprise, & cousenage ; you shall understand, that upon
the brute of hir divinitie and miraculous transes, she was convented
before M. Thomas Wotton of Bocton JMalherbe, a man of great
worship and wisedome, and for deciding and ordering of matters in
this commonwealth, of rare and singular dexteritie ; through whose
discreet handling of the matter, with the assistance & aid of M.
Georj^e Darrell esquire, being also a right good and discreet Justice of The Pvtho-
the same limit, the fraud was found, the coosenage confessed, and she weiVcou-'^^'
received condigne punishment. Neither was hir confession woone, T"'^'^ '°'^
,. "ir owne
accordmg to the forme of the Spanish inquisition ; to wit, through confession.
extremitie of tortures, nor yet by guile or flatterie, nor by presump-
tions; but through wise and perfect triall of everie circumstance the
illusion was manifestlie disclosed: not so (I say) as / witches are 98.
commonlie convinced and condemned ; to wit, through malicious
accusations, by ghesses, presumptions, and extorted confessions,
contrarie to sense and possibilitie, and for such actions as they can
shew no triall nor example before the wise, either by direct or indirect
meanes; but after due triall she shewed hir feats, illusions, and
transes, with the residue of all hir miraculous works, in the pre-
sence of divers gentlemen and gentlewomen of great worship
and credit, at Bocton Alalherbe, in the house of the
aforesaid M. Wotton. Now compare this
wench with the witch of Etidor, &
you shall see that both the
cousenages may be
doone by one
art./
io6
7. Booke.
The discoverie
IJ2.
J. Bodin. lib.
de dcpmon.},.
cap. 2.
The third Chapter.
Bodins stuffe concerning the Pyihonist of Endor, with a true
storie of a counterfeit Dutchman.
PON the like tales dooth Bodin build his doctrine, calling
them Atheists that will not beleeve him, adding to this
kind of witchcraft, the miraculous works of diverse
maidens, that would spue pins, clowts, &c: as one Agnes
Brigs, and Rachell Finder of London did, till the miracles were
detected, and they set to open penance. Others he citeth of that
sort, the which were bound by divels with garters, or some such like
stuffe to posts, &c: with knots that could not be undone, which is an
Aegyptians juggling or cousening feat. And of such foolish lies
joined with bawdie tales, his whole booke consisteth: wherein I
warrant you there are no fewer than twoo hundreth fables, and as
manie impossibilities. And as these two wenches, with the maiden
of Westwell, were detected of cousenage; so Hkewise a Dutchman at
Maidstone long after he had accomplished such knaveries, to the
astonishment of a great number of good men, was revealed to be a
cousening knave; although his miracles were imprinted and published
at London: anno 1572. with this title before the booke, as foUoweth.
^ A verle wonderfull and strange mi-
racle of God, shewed upon a Dutchman of the age of
23. yeares, which was possessed of ten di-
vels, and was by Gods mightie providence dis-
possessed of them againe, the 27.
of fanuarie last past, 1572.
UNTO this the Maior of Maidstone, with diverse of his brethren
subscribed, chieflieby the persuasion/ olNicasius Vatider Schuere,
99, the mi/nister of the Dutch church there, John Stikelbow, whome (as
it is there said) God made the instrument to cast out the divels, and
foure other credible persons of the Dutch church. The historie is so
strange, & so cunninglie performed, that had not his knaverie after-
wards brought him into suspicion, he should have gone awaie unsus-
pected of this fraud. A great manie other such miracles have beene
latelie printed, whereof diverse have beene bewraied: all the residue
doubtles, if triall had beene made, would have beene found like unto
these. But some are more finelie handled than othersome. Some
of Witchcraft. chap. 4 107
have more advantage by the simplicitie of the audience, some by the
majestie and countenance of the confederates ; as namelie, that
cousening of the holie maid of Kent. Some escape utterlie unsus-
pected, some are prevented by death; so as that waie their exami-
nation is untaken. Some are weakelie examined: but the most part
are so reverenced, as they which suspect them, are rather called to
their answers, thari the others.
The fourth Chapter.
Of the great oracle of Apollo the Pythonist, and how men of all
sorts have been deceived, and that even the apostles have mistaken
the nature of spirits, with an unanswerable at-gument, that spirits
can take 710 shapes.
|lTH this kind of witchcraft, Apollo and his oracles abused The am-
and cousened the whole world: which idoll was so famous, gi'es''of°ora-
thdt I need not stand long in the description thereof. '''^^•
The princes and monarchs of the earth reposed no small
confidence therein: the preests, which lived thereupon, were so
cunning, as they also overtooke almost all the godlie and learned
men of that age, partlie with their doubtfuU answers; as that which
was made unto Pyrrhus, in these words, Aio te Aeacida Romanos
vincere posse, and to C^-cesus his ambassadours in these words, Si
Crcesus anna Persis inferat, magnum imperium evertat ; and other-
wise thus, Crcesus Halin / penetrans, magnam subvertet opum vim : or 104.
thus, Croesus perdet Halin, trangressus plurima regtia, Qy^c: partlie
through confederacie, whereby they knew mens errands yer they
came, and partlie by cunning, as promising victorie upon the sacri-
ficing of some person of such account, as victorie should rather be
neglected, than the murther accomplished. And if it were, yet should The subtil-
there be such conditions annexed thereunto, as alwaies remained "eofora-
unto them a starting hole, and matter enough to cavill upon; as that
the partie sacrificed must be a virgin, no bastard, &c. Furthermore,
of two things onelie proposed, and where yea or naie onelie dooth
answer the question, it is an even laic, that an idiot shall conjecture
right. So as, if things fell out contrarie, the fault was alwaies in the
interpretor, and not in the oracle or the prophet. But what mervell,
(I saie) though the multitude and common people have beene abused
herein; since lawiers, philosophers, physicians, astronomers, divines,
generall councels, and princes have with great negligence and
ignorance been deceived and seduced hereby, as swallowing up and
de/vouring an inveterate opinion, received of their elders, without due 100.
examination of the circumstance }
io8 7Buoke. TJie discoverie
Howbeit, the godlie and learned fathers (as it appeereth) have
alwaies had a speciall care and respect, that they attributed not unto
God such divelish devises; but referred them to him, who indeed is
the inventer and author thereof, though not the personall executioner,
in maner and forme as they supposed : so as the matter of faith was
not thereby by them impeached. But who can assure himselfe not to
John. 20, 9. be deceived in matters concerning spirits, when the apostles them-
selves were so far from knowing them, as even after the resurrection
of Christ, having heard him preach and expound the scriptures, all
his life time, they shewed themselves not onelie ignorant therein, but
also to have misconceived thereof? Did not the apostle Tlionias
thinke that Christ himselfe had beene a spirit; until Christ told him
plainelie, that a spirit was no such creature, as had flesh and bones,
the vvhicii (he said) Tlioinas xm^\ see to be in him .'' And for the
further certifieng and satisfieng of his mind, he commended unto him
his hands to be scene, and his sides to be felt. Thomas, if the
answer be true that some make hereunto, to wit : that spirits take
^35- formes and / shapes of bodies at their pleasure, might have answered
Christ, and remaining unsatisfied might have said ; Oh sir, what do
you tell me that spirits have no flesh and bones ? Why they can
take shapes and formes, and so perchance have you doone. Which
argument all the witchmongers in the world shall never be able to
answere.
Some of them that mainteine the creation, the transformation, the
transportation, and transubstantiation of witches, object that spirits are
not palpable, though visible, and answer the place by me before cited:
so as the feeling and not the seeing should satisfie Thomas. But
he that shall well weigh the text and the circumstances thereof, shall
perceive, that the fault of Thomas his incredulitie was secondlie
bewraied, and condemned, in that he would not trust his owne eies,
nor the view taken by his fellow apostles, who might have beene thought
too credulous in this case, if spirits could take shapes at their pleasure.
John. 20, jg. Jesus saith to him; Bicause thou hast scene (and not, bicause thou
hast felt) thou beleevest. Item he saith; Blessed are they that
beleeve and see not (and not, they that beleeve and feele not.)
Whereby he noteth that our corporall eies may discerne betwixt a
spirit and a naturall bodie; reprooving him, bicause he so much
relied upon his externall senses, in cases where faith should have
prevailed; & here, in a matter of faith revealed in the word, would
not credit the miracle which was exhibited unto him in most naturall
and sensible sort.
r.mst./oi.bz. Howbeit, Erastus saith, and so dooth Hyperius, Hemingius,
Da)i(eus, M. Mai- Bodiii, &^c: that evill spirits jeate, dj'inke, and keepe
of Witchcraft.
Chap. 5.
109
companie with men, and that they can take palpable formes of bodies,
producing examples thereof, to wit: Spectrton Germanicum seu
Augiistatium, and the angell whose feet Lot washed ; as though
bicause God can indue his messengers with bodies at his pleasure,
therefore the divell and everie spirit can doo the like. How the
eleven apostles were in this case deceived, appeareth in Luke. 24. and vj^J^'^i^'f^^^
in Mark. 16. as also in Matth. 14. where the apostles and / disciples Mat. 14, 16. lOl.
were all deceived, taking Christ to be a spirit, when he walked on the
sea. And why might they not be deceived herein, as well as in that
they thought Christ had spoken of a temporall kingdome, when he
preached of the kingdome of hea/ven .'' Which thing they also much Matth. :;o. 136.
misconceived; as likewise when he did bid them beware of the Matt. 16, n.
leven of the Pharisies, they understood that he spake of materiall
bread.
The fift Chapter.
Why Apollo was called Pytho ivhereof those witches were called
Pythonists : Gregorie his letter to the divell.
|UT to returne to our oracle of Apollo at Dclphos, who
was called Pytho, for that Apollo slue a serpent so called,
whereof the Pythonists take their name : I praie you con-
sider well of this tale, which I will trulie rehearse out of
the ecclesiasticall historic, written by Eusebius^ wherein you shall see
the absurditie of the opinion, the cousenage of these oraclers, and the
deceived mind or vaine opinion of so great a doctor bewraied and
deciphered altogither as followeth.
Gregorie Neoccesariensis in his jornie and waie to passe over the
Alpes, came to the temple of Apollo : where Apollos priest living
richlie upon the revenues and benefit proceeding from that idoU, did
give great intertainement unto Gregorie, and made him good cheare.
But after Gregorie was gone, Apollo waxed dumbe, so as the priests
gaines decaied: for the idoll growing into contempt, the pilgrimage
ceased. The spirit taking compassion upon the priests case, and upon
his greefe of mind in this behalfe, appeared unto him, and told him
flatlie, that his late ghest Gregorie was the cause of all his miserie.
For (saith the divell) he hath banished me, so that I cannot returne
without a speciall licence or pasport from him. It was no need to
bid the priest make hast, for immediatlie he tooke post horsses, and
galloped after Gregorie, till at length he overtooke him, and then
expostulated with him for this discourtesie profered in recompense of
his good cheare; and said, that if he would not be so good unto him,
as to write his letter to the divell in his belialfe, he should be utterlie/
Euseb. lib. 7.
cap. 25.
I lO
7. Booke.
The discoverie
Note the
cousenage
of oracles.
7J7. undone. To be short, his importunitie was such, that he obtained
Gregorie his letter to the divell, who wrote unto him in maner and
forme following, word for word : Permitto tibi redire in locum ttntm,
&^ af^ere qiicE co7istievisti \ which is in English; I am content thou
returne into thy place, and doo as thou wast woont. Immediatlie
upon the receipt of this letter, the idoll spake as before. And here
is to be noted, that as well in this, as in the execution of all their
other oracles and cousenages, the answers were never given Ex tem-
pore, or in that daie wherein the question was demanded, because
forsooth they expected a vision (as they said) to be given the night
following, whereby the cousenage might the more easilie be wrought./
102.
Zach. 10.
138.
IV. Lambert
in titulo Box-
ley.
The sixt Chapter.
Apollo, who was called Pytho, coj>ipared to the Rood of grace :
Gregories letter to the divell confuted.
HAT need manie words to confute this fable? For if
Gregorie had beene an honest man, he would never have
willinglie permitted, that the people should have beene
further cousened with such a lieng spirit: or if he had
beene halfe so holie as Eusebitis maketh him, he would not have con-
sented or yeelded to so lewd a request of the priest, nor have written
such an impious letter, no not though good might have come thereof.
And therefore as well by the impossibilitie and follie conteined therein,
as of the impietie (whereof I dare excuse Gregorie) you male perceive it
to be a lie. Me thinks they which still mainteine that the divell made
answer in the idoll oi Apollo, &c; maie have sufficient persuasion to
revoke their erronious opinions: in that it appeareth in record, that
such men as were skilfull in augurie, did take upon them to give
oracles at Delphos, in the place of Apollo : of which number Tisanius
the Sonne of ^;z/z^r/;«j was one. But vaine is the answer of idols.
Our Rood of grace, with the helpe of little S. Rtiniball, was not
inferior to the idoll of Apollo : for these could / not onlie worke
externall miracles, but manifest the internall thoughts of the hart, I
beleeve with more livelie shew, both of humanitieand also of divinitie,
than the other. As if you read M. Lamberts booke of the peram-
bulation oi Kent, it shall partlie appeare. But if you talke with them
that have beene beholders thereof, you will be satisfied herein. And
yet in the blind time of poperie, no man might (under paine of
damnation) nor without danger of death, suspect the fraud. Naie,
what papists will yet confesse they were idols, though the wiers that
made their eies gogle, the pins that fastened them to the postes to
of Witchcraft. chap. s. 1 1 1
make them seeme heavie, were seene and burnt together with the
images themselves, the knaverie of the priests bewraied, and everie
circumstance thereof detected and manifested ?
The seventh Chapter.
How diverse great clarkes ajid good authors have beene abused in
this matter of spirits through false reports, and by meanes of
their credulitie have published lies, which are confuted by Aris-
totle and the scriptures.
|LUTARCH, Livie, and Valerius Maximus, with manie
other grave authors, being abused with falfe reports,
write that in times past beasts spake, and that images
could have spoken and wept, and did let fall drops of
blood, yea and could walk from place to place: which they/ sale was 103.
doone by procuration of spirits. But I rather thinke with Aristotle,
that it was brought to passe Hominum fir= sacerdotum deceptionibus,
to wit: by the cousening art of craftie knaves and priests. And there-
fore let us follow Esaies advise, who saith; When they shall sale unto Esai. 8, 19.
you, Enquire of them that have a spirit of divination, and at the sooth-
saiers, which whisper and mumble in your eares to deceive you, &c:
enquire at your owne God, &c. And so let us doo. And here you
see they are such as runne into corners, and cousen the people with
lies, &c. For if they could doo as they saie, they could not aptlie be
called Hers, / neither need they go into corners to whisper, &c. /j.p
The eight Chapter.
Of the witch of Endor, and whether she accomplished the raising of
Samuel truelie, or by deceipt : the opinion of some divines here-
upon.
[HE woman of Endor is comprised under this word Ob
for she is called Pythonissa. It is written in 2. Sam. cap. 2. Sam. :8.
28. that she raised up Samuel from death, and the other
words of the text are stronglie placed, to inforce his verie
resurrection. The mind and opinion of Jesus Syrach evidentlie
appeareth to be, that Samuel in person was raised out from his
grave, as if you read Eccl. 46. 19, 20. you shall plainlie perceive.
Howbeit he disputeth not there, whether the storie be true or false,
but onlie citeth certaine verses of the i. booke of Samuel cap. 18.
simplie, according to the letter, persuading maners and the imitation
I 12
7. Rooke.
The discoverie
Sap 3.
Ps. 92. & 97.
Chrysost. ho-
rn Hi a. 21, z«
Matth.
140.
August, lib.
qua:, vet. et 104.
novi tcstam.
qucest. 27.
Item, part. 2.
cap. 26.
Item, quis. 5.
«^<; mi ruin
ad Sitnpli-
cian. lib. 2. 93
ad Dulciti-
um. quce. 6.
Item. lib. 2.
de doct. cltri.
Deut. 18,
Exodus. 20.
of our vertuous predecessors, and repeating the examples of diverse
excellent men- namelie of Samuel: even as the text it selfe urgeth
the matter, according to the deceived mind and imagination of Saule,
and his servants. And therefore in truth, Sirach spake there accord-
ing to the opinion oi Saule., which so supposed, otherwise it is neither
heresie nor treason to saie he was deceived.
He that weigheth well that place, and looketh into it advisedlie,
shall see that Sainifel was not raised from the dead; but that it was an
illusion or cousenage practised by the witch. For the soules of the
righteous are in the hands of God: according to that which Chrysos-
tonie saith; Soules are in a certeine place expecting judgement, and
cannot remove from thence. Neither is it Gods will, that the living
should be taught by the dead. Which things are confirmed and
approved by the example oi Lazarus and Dives : where it appeareth
according to Detit. i8. that he will not have the living taught by the
dead, but will have us sticke to his word, wherein his will and testa-
ment is declared. In deed / Lyra and Dionyshis incline greatlie to the
letter. And Lyra saith, that as when Balaam would have raised a divell,
God interposed himselfe: so did he in this case bring up Samiiell,
when the witch would have raised hir divell. Which is a probable
interpretation. But yet they dare not stand to that opinion, least they
should impeach S. Aiigustines credit, who (they confesse) remained in
judgement and opinion (without contradiction of the church) / that
Saimtell was not raised. For he saith directlie, that 6"a;«z^^// himselfe
was not called up. And indeed, if he were raised, it was either wil-
linglie, or perforce: if it were willinglie, his sinne had beene equall
with the witches.
And Peter Martyr (me thinks) saith more to the purpose, in these
words, to wit: This must have beene doone by Gods good will, or
perforce of art magicke: it could not be doone by his good will,
bicause he forbad it ; nor by art, bicause witches have no power over
the godlie. Where it is answered by some, that the commandement
was onlie to prohibit the Jewes to aske counsell of the dead, and so
no fault in Saimtell to give counsell. We may as well excuse our
neighbours wife, for consenting to our filthie desires, bicause
it is onlie written in the decalog ; Thou shalt not desire
thy neighbours wife. But indeed 6"a;;/?^^?// was direct-
lie forbidden to answer Saule before he died:
and therefore it was not likelie that
God would appoint him, when
he was dead, to
doo it.
of Witchcraft. chap. 9. 1 1
The ninth Chapter.
That Samuel was 7iot raised indeed, and how Rodin and all
papists dote herein^ and that soules cannot be raised by witch-
craft.
URTHERMORE, it is not likelie that God would answer
Saule by dead Samuell, when he would not answer him
by living Samuell : and most unlikelie of all, that God
would answer him by a divell, that denied to doo it by a
prophet. That he was not brought up perforce, the whole course of
the scripture witnesseth, and/ prooveth ; as also our owne reason may 141.
give us to understand. For what quiet rest could the soules of the
elect enjoy or possesse in Abrahatns bosome, if they were to be
plucked from thence at a witches call and commandement ? But so
should the divell have power in heaven, where he is unworthie to
have anie place himselfe, and therefore unmeete to command others.
Manie other of the fathers are flatlie against the raising up of
Satmeell : namelie, Tertullian in his bookeZ?^ anima,/iistine Martyr
In explications, qua:. 25. Rabamis In epistolis ad Bonas. Abat, Origen
In historia de Bileanio, &^c. Some other dote exceedinglie herein,
as namelie Bodin, and all the papists in generall : also Rabbi Sedias
Haias, & also all the Hebrues, saving 7?. David Kimhi, which is the
best writer of all the Rabbins : though never a good of them all. But
Bodin, in maintenance therof, falleth into manie absurdities, prooving % Bod. lib. de
by the small faults that Saule had committed, that he was an elect : ^'^"^' ^' '^"'^' ^*
for the greatest matter (saith he) laid unto his charge, is the reserving
of the Amalekits cattell, &c. He was an elect, &c : confiiming his i. Samu. 28,
opinion with manie ridiculous fables, & with this argument, to wit :
His fault was too little to deserve damnation ; for Paule would not i. Cor. 5.
have the incestuous man punished too sore, that his soule might be j. Martyr in
saved. Justine Martyr in another place was not onlie deceived in the coiioquio
actuall raising up of Samuels soule, but affirmed that all the soules of nTjiidL^''^'
the prophets and just men are subject to the power of witches./ And 105.
yet were the Heathen much more fond herein, who (as Lactantius Lact. lib. 7.
affirmeth) boasted that they could call up the soules of the dead, and '^'^^' '•''■
yet did thinke that their soules died with their bodies. Whereby is
to be seene, how alwaies the world hath beene abused in the matters
of witchcraft & conjuration. The Necromancers affirme, that the
spirit of anie man may be called up, or recalled (as they terme it)
before one yeare be past after their departure from the bodie. Which
C. Agrippa in his booke De occulta philosophia saith, may be doone
Q
114
Booke.
The discoverie
Jud,
by certeine naturall forces and bonds. And therefore corpses in times
past were accompanied and watched with lights, sprinkled with holie
water, perfumed with incense, and purged with praier all the while
they were above grcimd : otherwise the serpent (as the Maisters of
the Hebrues saie) woula levoure them, as the food appointed to him
142. by God : Gen. 3. alled/ging also this place ; We shall not all sleepe,
but we shall be changed, bicause manie shall remaine for perpetuall
meate to the serpent : whereupon riseth the contention betweene him
'■ and Michael/, concerning the bodie of Moses ; wherein scripture is
alledged. I confesse that Augustine, and the residue of the doctors,
that denie the raising of Sainuell, conclude, that the divell was fetcht
up in his likenesse : from whose opinions (with reverence) I hope I
may dissent.
Pompanaci-
7is lib. de in-
eant- cap. 2.
The tenth Chapter.
That neither the divell nor Samtiell was raised, hit that it ivas a
nieere consenage, accordijig to the guise of our Pythonists.
JGAINE, if the divell appeared, and not Samuell : whie is
it said in Eccle. that he slept ? for the divell neither
sleepeth nor dieth. But in truth we may gather, that it
was neither the divell in person, nor Samuell : but a
circumstance is here described, according to the deceived opinion and
imagination of Saule. Howbeit Atigustitie saith, that both these
sides may easilie be defended. But we shall not need to fetch an
exposition so farre off : for indeed (me thinkes) it is Longe petita ;
nor to descend so lowe as hell, to fetch up a divell to expound this
place. For it is ridiculous (as Pompanacitis saith) to leave manifest
things, and such as by naturall reason may be prooved, to seeke
unknowne things, which by no likeliehood can be conceived, nor tried
by anie rule of reason. But in so much as we have libertie by S.
Atigustines rule, in such places of scripture as seeme to conteine
either contrarietie or absurditie, to varie from the letter, and to make
a godlie construction agreeable to the word ; let us confesse that
Samuell was not raised (for that were repugnant to the word) and see
whether this illusion may not be contrived by the art and cunning of
the woman, without anie of these supernaturall devices : for I could
14J. cite a hundred papisticall and cousening practises, as/ difficult as this,
and as cleanlie handled. And it is to be surelie thought, if it had
beene a divell, the text would have noted it in some place of the storie:
as it dooth not. But Bodin helpeth me exceedinglie in this point,
,106. wherein he for saketh (he saith) Aiignstine, Tertullian. and D. Kimhi
of Witchcraft. chip. n. 115
himselfe, who sale it was the divell that was raised up : which (saith j. Bod. Ub. de
Bodin) could not be ; for that in the same communication betweene '^^'"" "" '"'^' '•
Sauk and Samteell, the name of Jehovah is five times repeated, of
which name the divell cannot abide the hearing.
The eleventh Chapter.
The objection of ihe ivitclunojigers concerning this place fullie
answered^ and what circutnstances are to be considered for the
understanding of this storie, which is plainelie opened from the
beginning of the 28. chap, of the i. Samuel, to the 12. verse.
HERE such a supernaturall miracle is wrought, no doubt P- Martyr
it is a testimonie of truth ; as Peter Martyr affirmeth. /" 'ianuiL '
And in this case it should have beene a witnesse of lies : ''"''• 9-
for (saith he) a matter of such weight cannot be attributed
unto the divell, but it is the mightie power of God that dooth accom-
plish it. And if it laic in a witches power to call up a divell, yet it
lieth not in a witches power to worke such miracles : for God will not isaj. 42.
, , . . rr- 1 1 1 • 1 ■• Sam. 28.
give his power and glorie to ame creature. 1 o understand this place,
we must diligentlie examine the circumstance thereof It was well
knovvne that Saule, before he resorted to the witch, was in despaire of
the mercies and goodnes of God ; partlie for that Saniucll told him
long before, that he should be overthrowne, and David should have
his place ; and partlie bicause God before had refused to answer him,
either by Samucll when he lived, or by anie other prophet, or by
Urim or Thumim, &c. And if you desire to see this matter dis-
cussed, turne to the first oi Samteell, the 28. chapter, and conferre my
words therewith./
Saule seeing the host of the Philistines come upon him (which thing 144.
could not be unknown to all the people) fainted, bicause he sawe
their strength, and his owne weaknesse, and speciallie that he was
forsaken : so as being now straught of mind, desperate, and a verie
foole, he goeth to certeine of his servants, that sawe in what taking i. Sam. 28, 7.
he was, and asked them for a woman that had a familiar spirit, and
they told him by and by that there dwelt one at Endor. By the waie
you shall understand, that both Saule and his servants ment such a one
as could by hir spirit raise up Samuell, or any other that was dead and
buried. Wherein you see they were deceived, though it were true, that
she tooke upon hir so to doo. To what use then served hir familiar
spirit, which you conceive she had, bicause Saules servants said so .''
Surelie, as they were deceived and abused in part, so doubtlesse were
they in the rest. For to what purpose (I sale) should hir familiar serve, familiar.
1 1 6 7- Booke. The discoverie
if not for such intents as they reported, and she undertooke ? I thinke
you will grant that Sanies men never sawe hir familiar : for I never
heard any yet of credit saie, that he was so much in the witches favour,
as to see hir divell ; although indeed we read among the popish trum-
perie, that S. Cicilie had an angell to hir familiar, and that she could
shew him to whom she would, and that she might aske and have what
107. she or hir/ friend list : as appeareth in the lesson read in the popish
church on saint Cicilies dale. Well, I perceive the woman of Endors
spirit was a counterfeit, and kept belike in hir closet at Etidor, or in
the bottle, with mother Alices divell at IVestwell, and are now
bewraied and fled togither to Limbo palrjun, &^c. And though Saule
were bewitched and blinded in the matter ; yet doubtlesse a wise
man wold have perchance espied her knaverie. Me thinks Sanle
D. Burcot, was brought to this witch, much after the maner that doctor Bnrcot
was brought to Feats, who sold maister Doctor a familiar, wherby
he thought to have wrought miracles, or rather to have gained good
store of monie. This fellowe by the name oi Feats was a jugler, by
the name oi Hilles a witch or conjurer, everie waie a cousener : his
qualities and feats were to me and manie other well knowne
and detected. And yet the opinion conceived of him was most
strange and woonderfuU ; even with such and in such cases, as it
greeveth me to thinke of; speciallie bicause his knaverie and
^45- cou/senage reached to the shedding of innocent bloud. But now
I. Sam. 28, 8 forsooth Satile covereth himselfe with a net ; and bicause he would
not be knowne, he put on other garments. But to bring that matter
I. Sa 10, 23. to passe, he must have beene cut shorter by the head and shoulders,
for by so much he was higher than any of the people. And therfore
whatsoever face the craftie quene did set upon it, she knew him well
enough. And for further proofe thereof, you may understand, that
the princes of the Jewes were much conversant with the people. And
Ibiriem. it appccrcth manifestlie, that Saule dwelt verie neere to Endor, so as
she should the rather knowe him ; for in the evening he went from
his lodging unto hir house : neither should it seeme that she was
gone to bed when he came. But bicause that may be uncerteine, you
may see in the processe of the text, that in a peece of the night he
went from his house to hirs, and with much adoo intreated her to
consent to his request. She finished hir conjuration, so as both
Saules part, the witches part, and also Samuels part was plaied : and
after the solemnization therof, a calfe was killed, a batch of bread
baked, and a supper made readie and eaten up ; and after all this, he
went home the same night : and had need so to doo, for he had some
businesse the next daie. By these and manie other circumstances it
may bee gathered, that she dissembled, in saieng she knew him not,
of Witchcraft.
Chap. 12.
117
and consequentlie counterfaited, and made a foole of him in all the
rest.
It appeereth there, that he, with a couple of his men, went to liir ibidem,
by night, and said ; Conjecture unto me by thy familiar spirit, and
bring me up whom I shall name unto thee. The godlie learned
knowe that this was not in the power of the witch of Endor, but in the
God of heaven onelie to accomplish. Howbeit, Saicle was bewitched
so to suppose : and yet is he more simple that will be overtaken with
the devises of our old witches, which are produced to resemble hir.
And why should we thinke, that GOD would rather permit the witch to
raise Saintiel, than that Dives could obteine Lazarus to come out of
Ab7'ahanis bosome, upon more likelie and more reasonable condi-
tions.-' Well now dooth this strumpet (according to the guise of our
cousening witches and conjurers) make the matter strange unto
Smih\ saieng that he came to take hir in a snare, &c./ But witches i- Sam. 28,9. 108.
seldome make/ this objection, saving when they mistrust that he which 14^-
commeth to them will espie their jugling : for otherwise, where the
witchmonger is simple and easie to be abused, the witch will be as
easie to be intreated, and nothing dangerous of hir cunning ; as you
see this witch was soone persuaded (notwithstanding that objection)
bicause she perceived and sawe that Saule was afifraid and out of his
wits. And therfore she said unto him; Whom shall I raise up? i. Sa. 28. 12.
As though she could have brought unto him Abraham, Isaac, or
Jacob ; who cannot heare us, therefore cannot rise at our call. For
it is written ; Looke thou downe from heaven and behold us, &c : as isa. 63, 15. 16
for Abraham he is ignorant of us, and Israel knovveth us not.
The twelfe Chapter.
The 12. 13. (Sr» 14. verses of i. Samuel 28. expounded : ivherin is
shewed that Saule was cousened and abused by the witch, and
that Samuel was not raised, is prooved by the witches owne talke.
IjHE manner and circumstance of their communication, or
of hir conjuration, is not verbatim set downe and ex-
pressed in the text ; but the effect thereof breeflie
touched : yet will I shew you the common order of their
conjuration, and speciallie of hirs at this time used. When Saule The maner
had told hir, that he would have Samuel brought up to him, she of Endors
departed from his presence into hir closet, where doubtles she had '^^ g^'^^j'"^
hir familiar ; to wit, some lewd craftie preest, and made Saule stand
at the doore like a foole (as it were with his finger in a hole) to heare
the cousening answers, but not to see the cousening handling thereof,
1 1 8 7 Booke. The discoverie
and the couterfetting of the matter. And so goeth she to worke, using
ordinarie words of conjuration, of which there are sundrie varieties
and formes (whereof I shall have occasion to repeat some in another
place) as you see the juglers (which be inferior conjurors) speake
147- certeine strange words of course to lead awaie the eie from espi/eng
the maner of their conveiance, whilest they may induce the mind to
conceive and suppose that he dealeth with spirits ; saieng, Hay,
fortH7te furie^ nunqj credo, passe, passe, when come you sirra. So
belike after many such words spoken, she saith to hir selfe ; Lo now
the matter is brought to passe, for I see woonderfull things. So as
I. Sa. 28, 13. Saule hearing these words, longed to knowe all, and asked hir what
she sawe, Whereby you may know that Sajile sawe nothing, but
stood without like a mome, whilest she plaied hir part in hir closet :
1. Sa. :8, 21. as may most evidentlie appeere by the 21. verse of this chapter where
it is said ; Then the woman came out unto Saule. Howbeit, a little
before she cunninglie counterfaited that she sawe Samuel, and thereby
knewe it was Saule that was come unto hir. Whereby all the world
may perceive the cousening, and hir dissimulation. For by that
which hath beene before said, it must needs be that she knew him.
And (I praie you) why should she not have suspected aswell him to
be Saule before, when in expresse words he required hir to bring
unto him Samuel, as now, when Sainnel appeered unto hir .'' /
i.Sa.28, 4.109. Well, to the question before proposed by Saule, she answereth and
lieth, that she saw angels or gods ascending up out of the earth.
Then proceedeth she with her inchanting phrases and words of
course : so as thereby Satcle gathereth and supposeth that she hath
raised a man. For otherwise his question dependeth not upon any
thing before spoken. For when she hath said; I sawe angels ascend-
ing, &c : the next word he saith is ; What fashion is he of? Which
(I saie) hangeth not upon hir last expressed words. And to this
she answered not directlie, that it was Samuel ; but that it was an old
man lapped in a mantell : as though she knew not him that was the
most notorious man in Israeli, that had beene her neighbour by the
space of manie yeeres, and upon whom (while he lived) everie eie
was fixed, and whom also she knew within lesse than a quarter of an
houre before, as by whose meanes also she came acquainted with
I. Sa. 28, 12. Saule. Read the text and see.
But she describeth his personage, and the apparell which he did
usuallie weare when he lived : which if they were both buried to-
gither, were consumed and rotten, or devoured with wormes before
148. that time. Belike he had a new mantell made him in hea/ven : and
yet they saie Tailors are skantie there, for that their consciences are
so large here. In this countrie, men give awaie their garments when
of Witchcraft. chap. i^ 119
they die : if Satmeel had so doone, hee could not have borrowed it
againe ; for of likliehood it would have beene worne out in that space,
except the donee had beene a better husband than I : for the testator
was dead (as it is supposed) two yeares before.
The xiii. Chapter,
The residue of i. SaJii. 28. expounded : ivherin is declared how
cunuinglie this witch brought Saide resolutelie to beleeve that she
raised Samuel, what words are used to colour the cousenage, and
hotv all might also be wrought by ventriloquie.
||0W commeth in Samuel to plaie his part : but I am per-
suaded it was performed in the person of the witch hir
selfe, or of hir confederate. He saith to Saule ; Why i- Sa. 28, 15.
has thou disquieted me, to bring me up ? As though
without guile or packing it had beene Samuel himselfe. Saule ibidem.
answered that he was in great distresse : for the Philistines made warre
upon him. Whereby the witch, or hir confederate priest might easilie
conjecture that his heart failed, and direct the oracle or prophesie
accordinglie : especiallie understanding by his present talke, and
also by former prophesies and dooings that were past, that God had
forsaken him, and that his people were declining from him. For
when JonatJiaii (a little before) overthrew the Philistines, being thirtie
thousand chariots and six thousand horssemen ; Saule could not
assemble above six hundred souldiers. i. Sa. 13, 15.
Then said Samuel (which some suppose was sathan, and as I
thinke was the witch, with a confederate ; for what need so farre
fetches, as to fetch a divell supernaturallie out of hell, when the
illusion may be here by natu rail meanes deciphered ? And if you 110.
note the words well, you shall perceive the phrase not to come out/
of a spirituall mouth of a divell, but from a lieng corporall toong of I4g.
a cousener, that careth neither for God nor the divell, fro whence
issueth such advise and communication, as greatlie disagreeth from
sathans nature and purpose. For thus (I saie) the said Samuel
speaketh : Wherefore dooest thou aske me, seeing the Lord is gone i. Sam. 28.
from thee, and is thine enemie.-' Even the Lord hath doon unto him ' ' ''^'
as he spake by mine hand: for the Lord will rent thy kingdome out >• Sa. 15, 28.
of thine hand, and give it to thy neighbour David, bicause thou
obeiedst not the voice of the Lord, &c. This (I say) is no phrase of
a divell, but of a cousener, which knew before what Samuel had
prophesied concerning Saules destruction. For it is the divels con-
dition, to allure the people unto wickednes, and not in this sort to
1 20 7- Booke. The discoverie
admonish, vvarne, and rebuke them for evill. And the popish writers
confes, that the divell would have beene gone at the first naming of
God. If it bee said, that it was at Gods speciall commandement and
will, that Saiiniel or the divell should be raised, to propound this
admonition, to the profit of all posteritie: I answer, that then he
would rather have doone it by some of his living prophets, and that
sathan had not beene so fit an instrument for that purpose. After
this falleth the witch (I would saie Samuel) into the veine of prophe-
1. Sa 28, 17. sieng, and speaketh to Sank on this wise ; The Lord will rent thy
'^' kingdome out of thine hand, and give it to thy neighbor David,
bicause thou obeiedst not the voice of the Lord, nor executedst his
fierse wrath upon the Amalekites: therefore hath the Lord doone this
19. unto thee this daie. Moreover, the Lord will deliver thee into the
hands of the Philistmes, and to morrowe shalt thou and thy sonnes be
with me, and the Lord shall give the host of Israel into the hands of
the Philtsiines. What could Samuel have said more ?
Me thinks the divell would have used another order, encouraging
Saule rather than rebuking him for his evill. The divell is craftier
than to leave such an admonition to all posterities, as should be
prejudicial! unto his kingdome, and also be void of all impietie. But
so divine a sentence maketh much for the maintenance of the witches
credit, and to the advancement of hir gaines. Howbeit, concerning the
veritie of this prophesie, there be many disputable questions: first,
whether the battell were fought the next daie; secondlie, whether all
750. his sonnes were kil/led with him; item, whether they went to heaven
or hell togither, as being with Samuel, they must be in heaven, and
being with sathan, they must be in hell. But although everie part of
this prophesie were false, as that all his sonnes were not slaine {Ishbo-
sheth living and reigning in Israel two yeares after Saules death) and
that the battell was not on the morrow, and that wicked Saule, after
2. Reg. 4. that he had killed himselfe, was not with good Samuel ; yet this witch
did give a shrewd gesse to the sequele. Which whether it were true
or false, perteins not to my purpose ; and therfore I will omit it. But
as touching the opinion of them that saie it was the divell, bicause
that such things came to passe ; I would faine knowe of them where
they learne that divels foreknow things to come. If they saie he
gesseth onelie upon probabilities, the witch may also doo the like.
Canon. 2(>. But here I may not forget the decrees, which conclude, that Samtiel
'ZTmirMu}' appeered not unto Satde ; but that the historiographer set foorth/
111. Saules mind and Samuels estate, and certeine things which were said
& scene, omitting whether they were true or false : and further, that
it were a great offense for a man to beleeve the bare words of the
storie. And if this exposition like you not, I can easilie frame my
of Witchcraft. chap. 14. 121
selfe to the opinion of some of great learning, expounding this place,
and that with great probabilitie, in this sort; to wit, that this
Pythotiist being Veiitriloqiia ; that is, Speaking as it were from the
bottome of hir bellie, did cast hir selfe into a transe, and so abused
Saule, answering to Saiile in Samuels name, in hir counterfeit
hollow voice : as the wench of Westzuell spake, whose historie I have
rehearsed before at large, in pag. 127 and this is right Veniriloquic.j
Right Ventrilo-
quie.
The xiiii. Chapter. -O'a
Opinions of some learned men., that Samuel was indeed raised, not
by the witches art or power, but by the speciall jniracle of God,
that there are no such visions in these our dales, (&-» that our
witches cannot doo the like.
IAS and Sadaias write, that when the woman sawe the
miracle indeed, and more than she looked for, or was
woont to doo; she began to crie out, that this was a
vision indeed, and a true one, not doone by hir art, but
by the power of God. Which exposition is far more probable than
our late writers judgements hereupon, and agreeth with the exposition
of diverse good divines. Gelasius saith, it was the verie spirit of
Samiiel : and where he suffered himself to be worshipped, it was but
in civill salutation and courtesie; and that God did interpose Samuel, ^- y°,Yus*
as he did Elias to the messenger of Ochosias, when he sent to differ here-
Belzebub the god of Acharon. And here is to be noted, that the
witchmongers are set up in this point: for the papists sale, that it
cannot be a divell, bicause Jehovah is thrise or five times named in
the storie. Upon this peece of scripture arguments are daielie
devised, to proove and mainteine the miraculous actions of witch-
craft, and the raising of the dead by conjurations. And yet if it were
true, that Safnuel himselfe were raised, or the divell in his likenesse;
and that the witch of Endor by hir art and cunning did it, &c: it
maketh rather to the disproofe than to the proofe of our witches,
which can neither do that kind of miracle, or any other, in any such
place or companie, where their jugling and cousenage may be seen
and laid open. And I challenge them all (even upon the adventure A bold, dis-
of my life) to shew one peece of a miracle, such as Christ did trulie, flhWuii
or such as they suppose this witch did diabolicallie, be it not with challenge
art nor confederacie, whereby some colour thereof may be made ;
neither are there any such visions in these dales shewed.
Heretofore God did send his visible angels to men : but now/ we 152
heare not of such apparitions, neither are they necessarie. Indeed it
R
122
7. Bouke.
The discoverie
[* 7is read ti%.'\
" At Can-
turburie by
Kich. Lee
tsquire, &
others,
anno. 1573.
At Rie "by
maister
Gaymor &
others,
anno. 1577.
y. Wier. lib. 3
caf. 8.
Theodor.
Bizantius.
Lavat. de
sped, is! le-
mur ib.
Cardan, de
var. rem VI
Fencer, i^c.
pleased God heretofore, by the hand of Moses and his prophets, and
speciallie by his sonne Christ and his apostles, to worke great
112. miracles, for the establish/ing of the faith: but now whatsoever is
necessarie for our salvation, is conteined in the word of God : our
faith is alredie confirmed, and our church established by miracles; so
as now to seeke for them, is a point of infidelitie. Which the papists
(if you note it) are greatlie touched withall, as in their lieng legends
appeareth. But in truth, our miracles are knaveries most commonlie,
and speciallie of priests, whereof I could cite a thousand. If you
read the storie of Bell and the dragon, you shall find a cousening
miracle of some antiquitie. If you will see newer devises, read
JVz'erus, Cardanus., Ba/eus, and speciallie Lavaterns* &^c. There
have beene some ^walking spirits in these parts so conjured not long
since, as afterwards they little delighted to make anie more appari-
tions.
The XV. Chapter.
Of vaine apparitions., how people have beene brought to fear e bugges,
which is part lie reformed by preaching of the go spell, the true
effect of Christes miracles.
UT certeinlie, some one knave in a white sheete hath
cousened and abused manie thousands that waie; special-
lie when Robin good-fellow kept such a coile in the
countrie. But you shall understand, that these bugs
speciallie are spied and feared of sicke folke, children, women, and
cowards, which through weaknesse of mind and bodie, are shaken
with vaine dreames and continuall feare. The Scythians, being a
stout and a warlike nation (as divers writers report) never see anie
vaine sights or spirits. It is a common saieng; A lion feareth no
bugs. But in our childhood our mothers maids have so terrified us
with an ouglie divell having homes on his head, fier in his mouth, and
1^3. a taile in/ his breech, eies like a bason, fanges like a dog, clawes like
a beare, a skin like a Niger, and a voice roring like a lion, whereby
we start and are afraid when we heare one crie Bough : and they have
so fraied us with bull beggers, spirits, witches, urchens, elves, hags,
fairies, satyrs, pans, faunes, sylens, kit with the cansticke, tritons,
centaurs, dwarfes, giants, imps, calcars, conjurors, nymphes, chang-
lings. Incubus, Robin good-fellowe, the spoorne, the mare, the man in
the oke, the hell waine, the fierdrake, the puckle, Tom thombe, hob
gobblin, Tom tumbler, boneles, and such other bugs, that we are afraid
of our owne shadowes: in so much as some never feare the divell, but
in adarkenight; and then a polled sheepe is a perillous beast, and
of Witchcraft.
Chap. 15.
123
manie times is taken for our fathers soule, speciallie in a churchyard,
where a right hardie man heretofore scant durst passe by night, but
his haire would stand upright. For right grave writers report, that
spirits most often and speciallie take the shape of women appearing to
monks, &c : and of beasts, dogs, swine, horsses, gotes, cats, haires ; of
fowles, as crowes, night owles, and shreeke owles; but they delight
most in the likenes of snakes and dragons. Well, thanks be to God,
this wretched and cowardlie infidelitie, since the preaching of the
gospell, is in part forgotten : and doubtles, the rest of those illusions
will in short time/ (by Gods grace) be detected and vanish awaie.
Divers writers report, that in Germame, since Lnthers time, spirits
and divels have not personallie appeared, as in times past they were
woont to doo. This argument is taken in hand of the ancient fathers,
to proove the determination and ceasing of oracles. For in times
past (saith Athanasius) divels in vaine shapes did intricate men with
their illusions, hiding themselves in waters, stones, woods, &c. But
now that the word of GOD hath appeared, those sights, spirits, and
mockeries of images are ceased. Truelie, if all such oracles, as that
oi Apollo, &c (before the comming of Christ) had beene true, and
doone according to the report, which hath beene brought through
divers ages, and from farre countries unto us, without preestlie fraud
or guile, so as the spirits of prophesie, and working of miracles, had
beene inserted into an idoll, as hath beene supposed: yet we christians
may conceive, that Christs coming was not so fruteles and pre/judi-
ciall in this point unto us, as to take awaie his spirit of prophesie and
divination from out of the mouth of his elect people, and good
prophets, giving no answers of anie thing to come by them, nor by
Urhn nor Thumim, as he was woont, &c. And yet to leave the divell
in the mouth of a witch, or an idoll to prophesie or worke miracles,
&c: to the hinderance of his glorious gospell, to the discountenanceof
his church, and to the furtherance of infidelitie and false religion,
whereas the working of miracles was the onelie, or at least the most
speciall meanes that mooved men to beleeve in Christ: as appeareth
in sundrie places of the gospell, and speciallie in John, where it is
written, that a great multitude followed him, bicause they sawe his
miracles which he did, &c. Naie, is it not written, that Jesus was
approoved by God among the Jewes, with miracles, wonders
and signes, &c ? And yet, if we conferre the miracles
wrought by Christ, and those that are imputed
to witches ; witches miracles shall
appeare more common, and
nothing inferior
unto his.
Lavat. de
sped.
113.
Car. de var.
reru 771 ■
J. IVier. de
prcest. danion.
Athanas. de
humayiitate
verbi.
154-
The true
end of mi-
racles.
John 2.
Act. 2. 2
John. 5.
124
7- Booke.
The discoverie
An ironi-
call colla-
tion.
Mai. male/,
far. 2. qua. i.
cap. 14.
155-
Acts. 17.
Tim. 6, 13.
Col. I, 16.
Athanas.
symbol.
Apollo Py-
tho unca-
114.
sed.
The xvi. Chapter.
Witches miracles compared to Christs, thai God is the creator of all
things, of Apollo, and of his names and portraiture.
]f this witch of -£"«^tf?- had performed that, which manie
conceive of the matter, it might have beene compared
with the raising up of Lazarus. I praie you, is not the
converting of water into milke, as hard a matter as the
turning of water into wine ? And yet, as you may read in the gospell,
that Christ did the one, as his first miracle; so may you read in M.
Mai. and in Boditt, that witches can easiUe doo the other : yea, and
that which is a great deale more, of water they can make butter.
But to avoid all cavils, and least there should appeare more matter in
Christs miracle, than the others, you shall find in M. Mai. that they
can change water into wine: and what is it to attribute to/ a creature,
the power and worke of the creator, if this be not? Christ saith.
Opera qiice ego facio 7iemo potest facere. Creation of substance was
never granted to man nor angell; E7go neither to/ witch nor divell :
for God is the onlie giver of life and being, and by him all things are
made, visible and invisible.
Finallie, this woman of E^tdor is in the scripture called Pythonissa:
whereby it may appeare that she was but a verie cousener. For Pytho
himselfe, whereof Pytho7iissa is derived, was a counterfet. And the
originall storie of Apollo, who was called Pytho, bicause he killed a
serpent of that name, is but a poeticall fable. For the poets saie he
was the god of musicke, physicke, poetrie, and shooting. In heaven
he is called Sol, in earth Liber pater, in hell Apollo. He florisheth
alwaies with perpetuall youth, and therefore he is painted without a
beard: his picture was kept as an oracle-giver: and the preests that
attended thereon at Delphos were couseners, and called Pytho7iists of
Pytho, as papists of Papa ; and afterwards all women that used that
trade, were named Pytho7tisscE, as was this woman oi E7idor.
But bicause it concerneth this matter, I will breefelie note
the opinions of divers learned men, and cer-
teine other proofes, which I find in the
scripture touching the ceasing of
miracles, prophesies and
oracles.//
of Witchcraft.
Chap. I.
125
Tf The eight booke.
IS 6. 116.
The first Chapter.
That miracles are ceased.
liLTHOUGH in times past, it pleased God, extraordina-
rilie to shew miracles amongest his people, for the
strengthening of their faith in the Messias; and againe at
his comming to confirme their faith by his wonderful!
dooings, and his speciall graces and gifts bestowed by him upon the
apostles, &c: yet we ordinarilie read in the scriptures, that it is the
Lord that worketh great wonders. Yea David saith, that among the
dead (as in this case of Samuel) God himselfe sheweth no wonders. I
find also that God will not give his glorie and power to a creature.
Nichodenms being a Pharisie could sale, that no man could do such
miracles as Christ did, except God were with him, according to the
saieng of the prophet to those gods and idols, which tooke on them
the power of God ; Doo either good or ill if you can, &c. So as the
prophet knew and taught thereby, that none but God could worke
miracles. Infinite places for this purpose might be brought out of
the scripture, which for brevitie I omit and overslip.
S. At(gt(stine, among other reasons, whereby he prooveth the
ceasing of miracles, saith; Now blind flesh dooth not open the eies
of the blind by the miracle of God, but the eies of our hart are
opened by the word of God. Now is not our dead carcase raised
any more up by miracle, but our dead bodies be still in the grave,/
and our soules are raised to life by Christ. Now the eares of the
deafe are not opened by miracle, but they which had their eares shut
before, have them now opened to their salvation. The miraculous
healing of the sicke, by annointing, spoken oihy S. James, is objected
by manie, speciallie by the papists, for the maintenance of their
sacrament of extreame unction : which is apishlie and vainelie used
in the Romish church, as though that miraculous gift had continu-
ance till this daie : wherein you shall see what Calvine speaketh in
his institutions. The grace of healing (saith he) spoken of by S.
James, is vanished awaie, as also the other miracles, which the Lord
would have shewed onelie for a time, that he might make the new
preaching of the gospell mervellous for ever. Why (saith he) doo not
these (meaning miraclemongers) appoint some Siloah to swim in,
whereinto at certeine ordinarie recourses of times sicke folke male
Psal. 136, 4.
Psal. 72. 18.
Psal. 88. 10.
Isai. 42.
John 3, 2.
Ibid. 7, 16.
In annotat.
in Johan. 3.
Isai. 45.
August, de
verbis Dom.
seciinduni
Matth. ser-
monc. 18.
157-
James. 5, 14.
J. Calvin. In-
stitut. lib. 4.
cap. 19. sect.
Idem, ibid .
sect. 19.
Isai. 9, 7.
I 26
8. Booke.
TJic discoverie
Acts. 20, 10.
Idem. ibid.
nempe J. Cal-
vine.
116.
15S.
Prov. 51.
H. Card, de
miracul.
plunge themselves ? Why doo they not lie a long upon the dead,
bicause Paule raised up a dead child by that meanes ? Verelie (saith
he) James in the miracle to annoint, spake for that time, whiles the
church still enjoied such blessings of God. Item, he saith, that the
Lord is present with his in all ages ; and so often as need is, he help-
eth their sicknesses, no lesse than in old time. But he dooth not so
utter his manifest powers, nor distributeth miracles, as by the hands
of the apostles, bicause the gift was but for a time. Cah'ine even
there concludeth thus ; They saie such vertues or miracles remaine,
but experience saith naie. And see how they agree among them-
selves. Danaus saith, that neither witch nor divell can worke
miracles. Giles Alley saith directlie, / that witches worke miracles.
Calvine saith they are all ceased. All witchmongers saie they con-
tinue. But some affirme, that popish miracles are vanished and gone
awaie : howbeit witches miracles remaine in full force. So as S. Loy
is out of credit for a horsseleach, Maister T. and mother Btmgie re-
maine in estimation for prophets : naie HobgobUn and Robin good-
fellow are contemned among yoong children, and mother Alice and
mother Bungie are feared among old fooles. The estimation of these
continue, bicause the matter hath not beene called in question : the
credit of the other decaieth, bicause the matter hath beene looked
into. Whereof I saie no more, but that S. Anthonies blisse will helpe/
your pig, whensoever mother Bungie dooth hurt it with hir cursse.
And therefore we are warned by the word of God, in anie wise not to
feare their cursses. But let all the witchmongers, and speciallie the
miraclemongers in the world answer me to this supposition ; Put
case that a woman of credit, or else a woman-witch should saie unto
them, that she is a true prophet of the Lord, and that he revealeth
those secret mysteries unto hir, whereby she detecteth the lewd acts
and imaginations of the wicked, and that by him she worketh
miracles, and prophesieth, &c ; I thinke they must either yeeld, or
confesse that miracles are ceased. But such things (saith Cardatie)
as seeme miraculous, are cheeflie doone by deceipt, legier-
demaine, or confederacie ; or else they male
be doone, and yet seeme unpossible,
or else things are said to be
done, and never were
nor can be
doone.
of Witchcraft. chap. 2. 127
The second Chapter.
That the gift of prophesie is ceased.
|HAT witches, nor the woman of Endor, nor yet hir
famihar or divell can tell what is to come, may plainelie
appeare by the words of the prophet, who saith ; Shew isai. 41.
what things are to come, and we will sale you are gods
indeed. According to that which Salomoti saith ; Who can tell a
man what shall happen him under the sunne ? Marrie that can I i- Sam. 28.
(saith the witch oi Endor to Saule.) But I will rather beleeve Paule i.°a,'r.'i2.
and Peter, which sale, that prophesie is the gift of God, and no '• ^^^- '•
worldlie thing. Then a cousening queane, that taketh upon hir to [(/^/. the full stop]
doo all things, and can doo nothing but beguile men : up steppeth also
mother Bi/ngie, and she can tell you where your horsse or your asse
is bestowed, or anie thing that you have lost is become, as Saj>mell
could ; and what you have doone in all your age past, as Christ did
to the woman of Sichar ^X facobs well ; yea and what your errand is, John. 4.
before you speake, as Elizceus did.
Peter Martyr saith, that onelie God and man knoweth the/ heart of i^g.
man, and therefore, that the divell must be secluded, alledging these p. Martyr.
places ; So/us Bens est scrutator cordium, Onelie God is the searcher ^seu\T' '
of hearts. And, Nemo scit qucB sunt hominis, nisi spiritus hotniftis qtd
est in eo, None knoweth the things of man, but the spirit of man
which is within him. And Salomon saith, Tu solus nosti cogitationes
honiinu7n, Thou onelie knowest the thoughts of men. Ar\6. Jeretnie
saith in the person of God, Ego Deus scrutans corda 6-^ renes, I am
God searching hearts and reines. Also Matthew saith of Christ,
fesHS atctem videns cogitationes eorum, And Jesus seeing their
thoughts, who in scripture is called the searcher and knower/ of the 117.
thoughts in the heart : as appeareth in Acts, i. &^ 15. Ro7n. 8. Matth.
9. 12. &r' 22. Marke. 2. Luke. 6, Or' 7. &^ 11. fohn. i. 2. 6. &= 13. Apoc.
2. &-= 3. and in other places infinite.
The same Peter Martyr also saith, that the divell maie suspect, />. Martyr.
but not know our thoughts : for if he should know our thoughts, he '" ^"^^ '^'""'"•
should understand our faith ; which if he did, he would never assalt
us with one temptation. Indeed we read that Samuel could tell
where things lost were straied, &c : but we see that gift also ceased
by the comming of Christ, according to the saieng oi Paule ; At Hebr. 1,8.
sundrie times, and in diverse maners God spake in the old times by ^'
our fathers the prophets, in these last dales he hath spoken unto us
by his Sonne, &c. And therefore I sale that gift of prophesie, where-
128
8 Bookc.
The discoverie
2. Pet. 2. I.
Zach. n.
y. Chrysost.
in evang. Ji
han. horn, i
Pet. Blest,
tpist. 49.
160.
Canon, de
male/. (^
mathemat.
with God in times past endued his people, is also ceased, and counter-
feits and couseners are come in their places, according to this saieng
of Peter ; There were false prophets among the people, even as there
shalbe false teachers among you, «&:c. And thinke not that so notable
a gift should be taken from the beloved and elect people of God, and
committed to mother Bimgie, and such like of hir profession.
The words of the prophet Zacharie are plaine, touching the ceasing
both of the good and bad prophet, to wit : I will cause the prophets
and uncleane spirits to depart out of the land, and when anie shall
yet prophesie, his parents shall sale to him ; Thou shalt not live, for
thou speakest lies in the name of the Lord : and his parents shall
thrust him through when he prophesieth, &c. No, no : the foretelling
of things to come, is the onelie worke of God, who disposeth all
things sweetlie, of whose counsell there hath never yet beene anie man.
And to know our labours, the times / and moments God hath placed in
his owne power. Also Phavorinus saith, that if these cold prophets or
oraclers tell thee prosperitie, and deceive thee, thou art made a miser
through vaine expectation : if they tell thee of adversitie, &c : and lie,
thou art made a miser through vaine feare. And therefore I saie, we
male as well looke to heare prophesies at the tabernacle, in the bush,
of the cherubin, among the clouds, from the angels, within the arke, or
out of the flame, &c: as to expect an oracle of a prophet in these dales.
But p.ut the case, that one in our common wealth should step up
and saie he were a prophet (as manie frentike persons doo) who
would beleeve him, or not thinke rather that he were a lewd person ?
See the statutes Elizah. 5. whether there be not lawes made against
them, condemning their arrogancie and cousenage : see also the
canon lawes to the same effect.
Thucidid.
lib. 2.
Cicer. de di-
vin. lib. 2.
118.
The third Chapter.
Thai Oracles are ceased.
OUCHING oracles, which for the most part were idols of
silver, gold, wood, stones, &c : within whose bodies some
saie uncleane spirites hid themselves, and gave answers :
as some others saie, that exhalations rising out of the
ground, inspire their minds, whereby their priests gave out oracles ;
so as spirits and winds rose up out of that soile, and indued those men/
with the gift of prophesie of things to come, though in truth they were
all devises to cousen the people, and for the profit of preests, who
received the idols answers over night, and delivered them backe to
the idolaters the next morning : you shall understand, that although
of Witchcraft. chip. 3. 129
it had beene so as it is supposed ; yet by the reasons and proofes
before rehearsed, they should now cease : and whatsoever halh
affinitie with such miraculous actions, as witchcraft, conjuration,
&c : is knocked on the head, and nailed on the crosse with Christ,
who hath broken the power of divels, and satisfied Gods justice,/
who also hath troden them under his feete, & subdued them, &c. At 161.
whose comming the prophet Zacharie saith, that the Lord will cut Zach. 13, 2.
the names of idols out of the land, and they shall be no more remem-
bered; and he will then cause the prophets and uncleane spirits to
depart out of the land. It is also written; I will cut off thine Mich. 5, 12.
inchanters out of thine hand, and thou shalt have no more soothsaiers.
And indeed the gospell of Christ hath so laid open their knaverie,
&c: that since the preaching thereof, their combes are cut, and few
that are wise regard them. And if ever these prophesies came to
take effect, it must be upon the coming of Christ, whereat you see the
divels were troubled and fainted, when they met him, saieng, or
rather exclaming upon him on this wise ; Fili Dei cur venisti nos
cruciare ante tempus ? O thou sonne of God, whie commest thou to
molest us (or confound us) before our time appointed .? Which he
indeed prevented, and now remaineth he our defender and keeper
from his clawes. So as now you see here is no roome left for such
ghests.
Howbeit, you shall heare the opinion of others, that have beene as
much deceived as your selves in this matter: and yet are driven to
confesse, that GOD hath constituted his sonne to beat downe the
power of divels, and to satisfie Gods justice, and to heale our wound
received by the fall of Adam, according to Gods promise in Genesis. Gen. 3.
3. The seed of the woman shall tread downe the serpent, or the
divell. Eusebius (in his fift booke De prcedicatione Evangelii, the Etiscb. lib. 5,
title whereof is this, that the power of divels is taken awaie by the
comming of Christ) saith; All answers made by divels, all sooth-
saiengs and divinations of men are gon and vanished awaie. Item
he citeth Porphyrie in his booke against christian religion, wherein idtm. ibid.
these words are rehearsed ; It is no mervell, though the plague be so Porphyr. in
hot in this citie: for ever since Jesus hath beene worshipped, we can ^l^^/iX^^dig.
obteine nothing that good is at the hands of our gods. And of this
defection and ceasing of oracles writeth Cicero long before, and that ^'■^•f'^"""'
to have happened also before his time. Howbeit, Cluysosfome j. chrysost.
living long since Cicero, saith, that Apollo was forced to grant, that '^p^j^^'\oin 4.
so long as anie relike of a martyr was held to his nose, he could not
make anie answer or oracle. So as one may perceive, that the
heathen were wiser in this behalfe than manie christians, who in/
times past were called Oppirgnatores incantamentoriint, as the English 162.
S
I30
8. Bookc.
The discoverie
Perth''-
writeth
verses in A-
pollos name,
of the death
of Apollo :
cited by
J. Bod. fol. (
j)rinces are called Defensores fidei. Plutarch calleth Bceotia (as we
call bablers) by the name of manie words, bicause of the multitude
of oracles there, which now (saith he) are like to a spring or foun-
taine which is dried up. If anie one remained, I would ride five
119. hundred miles to see it: but in the whole world there is not one to
be scene at this houre ; popish cousenages excepted.
But Plutarch saith, that the cause of this defection of oracles, was
the divels death, whose life he held to be determinable and mortall,
saieng they died for verie age; and that the divining preests were
blowne up with a whirlewind, and soonke with an earthquake.
Others imputed it to the site or the place of the planets, which
when they passed over them, carried awaie that art with them, and
by revolution may returne, &c. Eusebitis also citeth out of him the
storie of /'a;;, which bicause it is to this purpose, I will insert the
same ; and since it mentioneth the divels death, you may beleeve
it if you list: for I will not, as being assured that he is reserved alive
to punish the wicked, and such as impute unto those idols the power
of almightie God.
The fourth Chapter.
A tale written by manie grave authors, and beleeved by manie wise
me7t of the divels death. An other storie written by papists, atid
beleeved of all catholikes, approoving the divels honestie, con-
science, and coui'tesie.
[* read £■/■/] |h~^^^|LUTARCH saith, that his countriman *^/<7//z^;'j'^i' told
him, that as he passed by sea into Italie, manie pas-
sengers being in his bote, in an evening, when they were
about the ilands Echijiadce, the wind quite ceased: and
the ship driving with the tide, was brought at last to Paxe. And
whilest some slept, and others cjuaft, and othersome were awake (per-
haps in as ill case as the rest) after supper suddenlie a voice was
heard calling, Thamus ; in such sort as everie man marvelled. This
i6j. Thamtis was a pilot,/ borne in Aegypt, unknowne to manie that were
in the ship. Wherefore being twise called, he answered nothing; but
the third time he answered : and the other with a lowder voice com-
manded him, that when he came to Palodes, he should tell them that
the great God Pan was departed. Whereat everie one was astonied
{^?> Epitherses zSaxxxi^^) And being in consultation what were best
to doo, Thamus concluded, that if the wind were hie, they must passe
by with silence; but if the weather were calme, he must utter that
Thamus
having lit-
tle to doo,
thought to
plaie with
his eompa-
nie, whom
he might
easilie o-
vertake
with such
a jest.
of Witchcraft.
Chap. 4.
131
which he had heard. But when they came to Palodes, and the wether
calme, Thamus looking out toward the land, cried alowd, that the
o-reat god Pan was deceased: and immediatlie there followed a
lamentable noise of a multitude of people, as it were with great
vvoonder and admiration. And bicause there were manie in the ship,
they said the fame thereof was speedilie brought to Rome, and Thamus
sent for by Tiberius the Emperour, who gave such credit thereto, that
he diligentlie inquired and asked, who that Pan was. The learned men
about him supposed, that Pan was he who was the sonne of Mercuric
and Penelope, &c. Euscbius saith, that this chanced in the time of
Tiberius the Emperor, when Christ expelled all divels, &c.
Paulus Marsus, in his notes upon Ovids Fasti,?,?a\h, that this voice
was/ heard out of Paxe, that verie night that Christ suffered, in the
yeare of Tiberius the nineteenth. Surelie, this was a nierrie jest
devised by Thamus, who with some confederate thought to make sport
with the passengers, who were some asleepe, and some droonke, and
some other at plaie, &c: whiles the first voice was used. And at
the second voice, to wit, when he should deliver his message, he
being an old pilot, knew where some noise was usuall, by meanes
of some eccho in the sea, and thought he would (to the astonish-
ment of them) accomplish his devise, if the wether prooved calme.
Whereby may appeare, that he would in other cases of tempests,
&c: rather attend to more serious busines, than to that ridiculous
matter. For whie else should he not doo his errand in rough
wether, as well as in calme ? Or what need he tell the divell
thereof, when the divell told it him before, and with much more ex-
pedition could have done the errand himselfe?
* But you shall read in the Legend a fable, an oracle I would/ saie,
more authentike. For many will say that this was a prophane storie,
and not so canonicall as those which are vei'efied by the popes autho-
ritie : and thus it is written. A woman in hir travell sent hir sister to
Diana, which was the divell in an idoll (as all those oracles are said
to be) and willed hir to make hir praiers, or rather a request, to knowe
of hir safe deliverie : which thing she did. But the divell answered ;
Why praiest thou to me 1 I cannot helpe thee, but go praie to
Andrew the apostle, and he may helpe thy sister, &c. Lo, this was
not onelie a gentle, but a godlie divell, pittieng the womans case,
who revealing his owne disabilitie, enabled S. Andrew more. I
knowe some protestants will saie, that the divell, to mainteine idola-
trie, &c: referred the maid to S. Andrew. But what answer will the
papists make, who thinke it great pietie to praie unto saints, and so
by consequence honest courtesie in the divell, to send hir to S.
Andretv, who wold not faile to serve hir turne, &c.
120.
A detecli-
on of Tha-
mus his
knaverie.
164.
'•^Legend, atir.
in vita satic-
ti A ndrece,
fol. 39.
A gentle
and a god-
lie divell.
132
8. Booke.
The discoverie
The fift Chapter.
Athanas. dc
human, vcr-
bi. fol. 55 &■
64
The judgmetits of the ancient fathers touching oracles., aiid their
abolishjnent, and that they be now transferred from Delphos to
Rome.
B
1
HE opinions of the fathers, that oracles are ceased by the
coming of Christ, you shall find in these places following,
to wit : Justi7ius ht dialogis adversns Jicdceos, Athana-
sins De huinanitate verbi, Augtistifie De civitate Dei.,
Etcsebius Lib. 7. cap. 6, Item lib. 5. cap. \. 8. Riipertus In foan. lib,
10. 12. Phitarch De abolitione oractilorum, Plinie lib. 30. statural.
historicB. Finallie, Athanasius concludes, that in times past there
were oracles in Delphos, Bceotia, Lycia, and other places : but
now since Christ is preached to all men, this madnesse is
ceased. So as you see, that whatsoever estimation in times
past, the ancient fathers conceived (by heeresaie) of those mira-
culous matters of idols and oracles, &c : they themselves refuse
now, not onelie to beare witnesse of; but also affirme, that ever/
since Christs comming their mouthes have beene stopped. /
For the ceasing of the knaveries and cousening devises of preests,
I see no authoritie of scripture or ancient father, but rather the con-
trarie ; to wit, that there shall be strange illusions shewed by them,
even till the end. And truelie, whosoever knoweth and noteth the
order and devises of and in popish pilgrimages, shall see both the
oracles & their conclusions remaining, and as it were transferred
from Delphos to Rome, where that adulterous generation continuallie
seeketh a signe, though they have Moses &. the prophets, yea even
Christ & his apostles also, &c.
The sixt Chapter.
Where and wherein couseners, witches, and preests were woont to
give oracles, and to worke their feats.
HESE cousening oracles, or rather oraclers used (I sale)
to exercise their feats and to doo their miracles most
commonly in maids, in beasts, in images, in dens, in
^ cloisters, in darke holes, in trees, in churches or church-
yards, &c: where preests, moonks, and friers had laid their plots, and
made their confederacies aforehand, to beguile the world, to gaine
monie, and to adde credit to their profession. This practise began
of Witchcraft. chap. e. 133
in the okes of Z?^^t7«a, in the which was a wood, the trees thereof siraho Geog.
(they saie) could speake. And this was doone by a knave in a ^j l^ier u i.
hollowe tree, that seemed sound unto the simple people. This wood de pras. dam.
was in Molosstts a part of Greece., called Epyrics, and it was named
Dodonas oracles. There were manie oracles in Aegypt ; namelie, of
Hercules., oi Apollo., of Minerva, of Diana, of Mars, oi Jupiter, and
of the oxe Apys, who was the sonne of Jupiter, but his image was
worshipped in the likenesse of an oxe. Latona, who was the mother
of Apollo, was an oracle in the citie of Bute. The preests of Apollo,
who alwaies counterfaited furie and madnesse, gave oracles in the
temple called Clarius,\\\\.h.\n the citie of Colophon in Greece. At Thebes
in Bceotia and also in Lcebadia, Trophonius was the cheefe oracle.
At Memphis a cow, at Corinth an oxe called Mitieus, in Arsinoe a
crocodile, in Athens a prophet called Ainphiaraus, who / indeed 166.
died at Thebes, where they saie the earth opened, & swallowed him
up quicke. At Delphos was the great temple of Apollo, where
divels gave oracles by maides (as some saie) though indeed it was
doone by preests. It was built upon Parnassus hill in Greece.
And the defenders of oracles saie, that even as rivers oftentimes
are diverted to another course ; so likewise the spirit, which in-
spired the cheefe prophets, may for a time be silent, and revive
againe by revolution.
Demetrius saith, that the spirits, which attended on oracles, waxed
wearie of the peoples curiositie and importunitie, and for shame for-
sooke the temple. But as *one that of late hath written against *H. Haw. in
prophesies saith ; It is no marvell, that when the familiars that sathea-"'
speake in trunks were repelled from their harbour for feare of dis- gainst pro-
coverie, the blocks almightie lost their senses. For these are all
gone now, and their knaverie is espied ; so as they can no longer
abuse the world with such babies. But whereas / these great doctors 122.
suppose, that the cause of their dispatch was the comming of Christ ;
if they meane that the divell died, so soone as he was borne, or that
then he gave over his occupation: they are deceived. For the popish
church hath made a continuall practise hereof, partlie for their owne
private profit, lucre, and gaine ; and partly to be had in estimation
of the world, and in admiration among the simple. But indeed,
men that have learned Christ, and beene conversant in his word,
have discovered and shaken off the vanitie and abhomination
heereof. But if those doctors had lived till this daie, they would
have said and written, that oracles had ceased, or rather beene driven
out oi England m the time of K. Henrie the eight, and of Queene ln."hose
^ . . o ' ^ daies ora-
Elizabetli his daughter ; who have doone so much in that behalfe, as cies ceased
at this houre they are not onlie all gone, but forgotten here in this '" "^^"
134 8 Booke, The discoverie
English nation, where they swarmed as thicke as they did in Boeotia^
or in any other place in the world. But the credit they had, depended
not upon their desart, but upon the credulitie of others. Now there-
fore I will conclude and make an end of this matter, with the
Zach. 10. opinion and saiengof the prophet ; Vaine is the answer
^'' '*'*■ of idols. For they have eies and see not,
eares and heare not, mouthes and
speake not, &c: and let them
shew what is to come,
and I will saie
they are gods
indeed.//
of Witchcraft.
Chap.
135
Tf The ninth Booke.
The first Chapter.
The Hcbrue word Kasam expounded, and how far re a Christian
may conjecture of thiftgs to come.
lASAM (as fohn Wierus upon his owne knowledge
affirmeth, and upon the word of A7idrceas Masius re-
porteth) differeth little in signification from the former
word Ob: betokening Vaticinari, which is, To prophesie,
and is most commonlie taken in evill part ; as in Deut. \Z. ferent. 27.
&c: howbeit, sometime in good part, as in Esaie 3. verse. 2. To
foretell things to come upon probable conjectures, so as therein we
reach no further than becommeth humane capacitie, is not (in mine
opinion) unlawfuU, but rather a commendable manifestation of wise-
dome and judgment, the good gifts and notable blessings of GOD,
for the which we ought to be thankfull ; as also to yeeld due honour
and praise unto him, for the noble order which he hath appointed in
nature : praieng him to lighten our hearts with the beames of his
wisedome, that we may more and more profit in the true knowledge
of the workemanship of his hands. But some are so nise, that they
condemne generallie all sorts of divinations, denieng those things
that in nature have manifest causes, and are so framed, as they for-
shew things to come, and in that shew admonish us of things after to
insue, exhibiting signes of unknowne and future matters to be judged
upon, by the order, lawe, and course of nature / proposed unto us by
God.
And some on the other side are so bewitched with follie, as they
attribute to creatures that estimation, which rightlie and truelie
apperteineth to God the creator of all things ; affirming that the
publike and private destinies of all humane matters, and whatsoever
a man would knowe of things come or gone, is manifested to us in the
heavens : so as by the starres and planets all things might be
knowne. These would also, that nothing should be taken in hand or
gone about, without the favourable aspect of the planets. By which,
and other the like devises they deprave and prophane the ancient and
commendable observations of our forfathers : as did Colebrasus, who
taught, that all mans life was governed by the seven planets ; and
yet a christian, and condemned for heresie. But let us so farre foorth
imbrace and allow this philosophie and prophesieng, as the word of
God giveth us leave, and commendeth the same unto us. /
16-]. 123.
J. IVn-r. lib.
de prcest. da-
mon.
All divina-
tions are
not con-
demnable.
16S.
Colebrasus
erronious
& impious
opinion.
136
9. Booke.
The discoverie
124.
Psalm. 13.
Jerem. 54.
Gen. I.
Ezech. I.
Gen. 9.
Ecclus. 43.
Ps. 19. & 50.
Ecclus. 43.
Baruch. 3.
i6g.
Luk. I J, 24.
^Mispr. saire.]
Matt. 16. 2,
Lad ant. co.
tra astrolo-
gos.
Peucer. de
astrol. pag.
383.
The second Chapter.
Proofes by the old and iietu testament., that certaine observations
of the weather are lawfull.
[hen God by his word and wisedome had made the
heavens, and placed the starres in the firmament, he
said ; Let them be for signes, and for seasons, and for
daies, and yeares. When he created the rainebowe in
the clouds, he said it should be for a signe and token unto us.
Which we find true, not onelie of the floud past, but also of shewers
to come. And therefore according to Jesus Sirachs advise, let us
behold it, and praise him that made it. The prophet David saith ;
The heavens declare the gloria of God, and the firmament sheweth
his handie worke : daie unto daie uttereth the same, and night unto
night teacheth knowledge. It is also written that by the commandement
of the holie one the starres are placed, and continue in their order, &
faile not in their watch. It should appeare, that Christ himselfe did not
altogither neglect the course & order of the heavens, in that he said ;
When you see a/ cloud rise out of the west, streight waie you saie a
shewer commeth : and so it is. And when you see the southwind
blowe ; you saie it will be hot, and so it commeth to passe. Againe,
when it is evening, you saie faire* weather, for the skie is red : and
in the morning you saie, to daie shalbe a tempest, for the skie is red
and lowring. Wherein as he noteth that these things doo trulie come
to passe, according to ancient observation, and to the rule astro-
nomicall : so doth he also by other words following admonish us,
that in attending too much to those obsevations, we neglect not
speciallie to follow our christian vocation.
The physician is commended unto us, and allowed in the scriptures :
but so to put trust in him, as to neglect & distrust God, is severelie
forbidden and reproved. Surelie it is most necessarie for us to know
and observe diverse rules astrologicall ; otherwise we could not with
oportunitie dispatch our ordinarie affaires. And yet Lactantiiis con-
demneth and recounteth it among the number of witchcrafts : from
whose censure Calvine doth not much varie. The poore husbandman
perceiveth that the increase of the moone maketh plants and living
creatures frutefull : so as in the full moone they are in best strength,
decaieng in the wane, and in the conjunction doo utterlie wither
and vade. Which when by observation, use and practise they
have once learned, they distribute their businesse accordinglie ; as
their times and seasons to sowe, to plant, to proine, to let their cattell
bloud, to cut, &c./
of IVitcJnraft.
Chap. \.
0/
The third Chapter.
That cerfeine observations are indifferent, certeine ridiculous, and
certeine impious, whence that cunning is derived of Apollo, and
of Aruspices.
KNOW not whether to disallow or discommend the
curious observation used by our elders, who conjectured
upon nativities : so as, if Saturne and Mercurie were
opposite in anie brute signe, a man then borne should be
dumbe or stammer much ; whereas it is dailie scene, that children
naturallie imitate their parents/ conditions in that behalfe. Also they
have noted, that one borne in the spring of the moone, shalbe
healthie ; in that time of the wane, when the moone is utterlie decaied,
the child then borne cannot live ; and in the conjunction, it cannot
long continue.
But I am sure the opinion of Julius Matermis is most impious,
who writeth, that he which is borne when Saturne is in Leone, shall
live long, and after his death shall go to heaven presentlie. And so
is this oi Albumasar, who saith, that whosoever praieth to God, when
the moone is in Capite draconis, shalbe heard, and obteine his praier.
Furthermore, to plaie the cold prophet, as to recount it good or bad
lucke, when salt or wine falleth on the table, or is shed, &c : or to
prognosticate that ghests approch to your house, upon the chattering
of pies or haggisters, wherof there can be yeelded no probable
reason, is altogither vanitie and superstition : as hereafter shalbe
more largelie shewed. But to make simple people beleeve, that a
man or woman can foretell good or evill fortune, is meere witchcraft
or cousenage. For God is the onlie searcher of the heart, and de-
livereth not his counsell to so lewd reprobates. I know diverse
writers afifirme, that witches foretell things, as prompted by a reall
divell ; and that he againe learneth it out of the prophesies written in
the scriptures, and by other nimble sleights, wherein he passeth anie
other creature earthlie ; and that the same divell, or some of his
fellowes runnes or flies as farre as Rochester, to mother Bungle ; or to
Catiturburie to M. T ; or to Delphos, to Apollo ; or to Aesculapius,
in Pargamo ; or to some other idoU or witch, and there by waie of
oracle answers all questions, through his understanding of the pro-
phesies conteined in the old testament, especiallie in Daniel and
Esaie : whereby the divell knew of the translation of the monarchie
from Babylon to Grcecia, &c. But either they have learned this of
some oracle or witch ; or else I know not where the divell they find it.
T
125.
The ridicu-
lous art of
nalivitie-
casting.
170.
Julius Ma-
te rnus his
most impi-
ous opi-
nion.
Bodinus.
Danceiis,
Erastus.
Heniingius.
Mai. nialef.
Thorn. Aqui-
nas, (sfc.
138
9- Boolte.
The discoverie
ApoUos
passions.
Marrie certeine it is, that herein they shew themselves to be witches
and fond divinors : for they find no such thing written in Gods
word.
Of the idoll called Apollo, I have somewhat alreadie spoken in
the former title of Ob or Pytho ; and some occasion I shall have
to speake thereof hereafter : and therfore at this time it shall
suffice to tell you, that the credit gained thereunto, was by the craft /
^IJ- and cunning of the priests, which tended thereupon ; who with their
126. counterfeit miracles so/ bewitched the people, as they thought such
vertue to have beene conteined in the bodies of those idols, as God
hath not promised to anie of his angels, or elect people. For it is
said, that if Apollo were in a chafe, he would sweat : if he had
remorse to the afflicted, and could not help them, he would shed
teares, which I beleeve might have beene wiped awaie with that
handkerchiefe, that wiped and dried the Rood of graces face, being
in like perplexities. Even as another sort of witching priests called
Aruspices, prophesied victorie to Alexander, bicause an eagle lighted
on his head : which eagle might (I beleeve) be cooped or caged with
MaJwmets dove, that picked peason out of his eare.
What pro-
fihesies al-
owable.
J. Bod. lib.
dtPin. lib I.
cat. 4.
de
1^2.
The fourth Chapter.
The predictions of soothsaiers and lewd priests, the prognostications
of astro7iomers and physicians allowable, divine prophesies holie
and good.
I HE cousening tricks of oracling priests and monkes, are
and have beene speciallie most abhominable. The super-
stitious observations of sensles augurors and soothsaiers
(contrarie to philosophie, and without authoritie of scrip-
ture) are verie ungodlie and ridiculous. Howbeit, I reject not the
prognostications of astronomers, nor the conjectures or forewarnings
of physicians, nor yet the interpretations of philosophers ; although
in respect of the divine prophesies conteined in holie scriptures, they
are not to be weighed or regarded. For the end of these and the
other is not onlie farre differing ; but whereas these conteine onlie
the word and will of God, with the other are mingled most horrible
lies and cousenages. For though there may be many of them learned
and godlie, yet lurke there in corners of the same profession, a great
number of counterfets and couseners. f. Bodin putteth this differ-
ence betweene divine prophets and inchantors ;/ to wit, the one saith
alwaies true, the others words (proceeding from the divell) are
alwaies false ; or for one truth they tell a hundred lies. And then
of Witchcraft.
Chap. 5.
139
why maie not everie witch be thought as cunning as Apollo} And
why not everie counterfet cousener as good a witch as mother Bioi^iel
For it is ods, but they will hit the truth once in a hundred divinations
as well as the best.
The fift Chapter.
The diversitie of trice prophets^ of Urim, and of the propheticall
use of the twelve precious stones cofttetned therein, of the divine
voice called Eccho.
T should appeare, that even of holie prophets there were
diverse sorts. For David and Salomon, although in
their psalmes and parables are conteined most excellent
mysteries, and notable allegories : yet they were not indued Diverse de-
with that degree of prophesie, that Elie and Elisha were, &c./ For as prophesie. 127.
often as it is said, that God spake to David or Salomon, it is meant
to be done by the prophets. For Nathan or Gad were the messengers
and prophets to reveale Gods will to David. And Ahiam the Silo- 2. Reg. 2.
nite was sent from God to Salomon. Item, the spirit of prophesie,
which Elias had, was doubled upon Elisha. Also some prophets
prophesied all their lives, some had but one vision, and some had
more, according to Gods pleasure ; yea some prophesied unto the
people of such things as came not to passe, and that was where Gods
wrath was pacified by repentance. But these prophets were alwaies
reputed among the people to be wise and godlie ; whereas the heathen
prophets were evermore knowne and said to be mad and foolish : as
it is written both of the prophets oi Sibylla, and also oi Apollo ; and
at this daie also in the Indies, Slc.
But that anie of these extraordinarie gifts remaine at this daie,
Bodin, nor anie witchmonger in the world shall never be able to J- Bodin.
proove : though he in his booke of divelish madnesse would make
men beleeve it. For these were miraculouslie mainteined/ by God lyj.
among the Jewes, who were instructed by them of all such things as
should come to passe ; or else informed by Urint : so as the preests
by the brightnes of the twelve pretious stones conteined therein,
could prognosticate or expound anie thing. Which brightnes and
vertue ceased (as yi^jfc'/J/n^j reporteth) two hundred yeares before he yoseph. dean-
was borne. So as since that time, no answers were yelded thereby '"^"''•
of Gods will and pleasure. Nevertheles, the Hebrues write, that Josue fiUus
there hath beene ever since that time, a divine voice heard among ^Z'keaboth.
them, which in Latine is called Filia vocis, in Greeke ^x^^'i ""^
English The daughter of speech.
140
9- Booke.
The discoverie
Phopliesies
conditio-
174-
The subject 128.
of the pro-
phesies of
the old te-
2. Reg. 2. 13.
The sixt Chapter.
Of prophesies cottditiojiall : whereof the prophesies in the old
testamefit doo intreate^ and by whom they were pjiblishedj witch-
mongers aunswers to the objections against witches st/pernaturall
actions.
HRIST and his apostles prophesied of the calamities and
afflictions, which shall greeve and disturbe the church of
God in this life : also of the last dale, and of the signes
and tokens that shall be shewed before that dale : and
finallie of all things, which are requisite for us to foreknowe. How-
beit, such is the mercie of God, that all prophesies, threatnings,
plagues, and punishments are annexed to conditions of repentance :
as on the other side, corporall blessings are tied under the condition
of the crosse and castigation. So as by them the mysteries af our
salvation being discovered unto us, we are not to seeke new signes and
miracles ; but to attend to the doctrine of the apostles, who preached
Christ exhibited and crucified for our sinnes, his resurrection, ascen-
sion, and thereby the redemption of as manie as beleeve, &c.
The prophesies in the old testament treat of the continuance, the
governement, and the difference of estates : of the distinction of the
foure monarchies, of their order, decaie, and instauration ;/ of the
changes and/ ruines of the kingdomes oi fuda, Israel, Aegypt, Persia,
Grcscia, Gr'c : and speciallie of the comming of our Saviour Jesus
Christ ; and how he should be borne of a virgine, and where, of his
tribe, passion, resurrection, &c. These prophesies were published
by Gods speciall and peculiar prophets, endued with his particular
and excellent gifts, according to his promise ; I will raise them up a
prophet out of the midst of their brethren, I will put my words in his
mouth, &c. Which though it were speciallie spoken of Christ, yet
was it also spoken of those particular prophets, which were placed
among them by God to declare his will ; which were also figures of
Christ the prophet himselfe. Now, if prophesie be an extraordinarie
gift of God, and a thing peculiar to himselfe, as without whose speciall
assistance no creature can be a prophet, or shew what is to come ;
whie should we beleeve, that those lewd persons can performe by
divinations and miracles that wliich is not in humane but in divine
power to accomplish .-'
Howbeit, when I denie that witches can ride in the aire, and the
miraculous circumstance thereof: by and by it is objected unto me,
that Enoch and Elie were rapt into heaven bodilie ; and that Abactike
of Witchcraft. chap. 7. 141
was carried in the aire, to feed Daniel : and so falselie oppose a divels
or a witches power against the vertue of the Holy-ghost. If I deride
the poets opinions, saieng, that witches cannot Caelo dediicere Ittnain,
fetch the moone from heaven, &c: they tell me that at Jos/nias battell
the sunne staied, and at the passion of Christ there was palpable
darknes. If I denie their cunning in the exposition of dreames, ad-
vising them to remember Jereinles counsell, not to followe or credit
the expositors of dreames ; they hit me in the teeth with Daniel and
Joseph : for that the one of them expounded Pharao the Persian
kings, the other Nabuchadnez-zar the Aegyptia7i kings dreame. If I
saie with Salomon^ that the dead knowe nothing, and that the Eccles. 9, 5.
dead knowe us not, neither are remooveable out of Abrahams
bosome, &c : they produce the storie of Saimiel : wherein, I saie, i. Sam. j8.
they set the power of a creature as high as the creator. If I saie,
that these witches cannot transubstantiate themselves, nor others
into beasts, &c. they cite the storie of Nabuchad7iez-xar ; as though
indeed he were made a materiall beast, and that also by witch-/
craft ; and strengthen that their assertion with the fables of Circe and //j.
Ulysses his companions, &c.
The seventh Chapter.
What were the miracles expressed in the old testament, and what
are they in the new testajnent : a7id that we are 7iot fioiu to looke
for anie jnore miracles.
HE miracles expressed in the old testament were manie,
but the end of them all was one, though they were divers
and differing in shew : as where the sacrifices of Moses,
Elias, and Salomon, being abundantlie wet were burnt
with fier from heaven, &c. The varietie of toongs at the building of Gen. 11,6.
Babylon, Isaachs birth of Sarah being by nature past children,/ the ^an' "i". 129.
passage through the red sea, Daniels foretelling of the foure
monarchies, in the fourth whereof he apparantlie foresheweth the
comming of the Lord. All these, and manie other, which are expressed
in the old testament, were mercifull instructions and notable miracles
to strengthen the faith of Gods people in their Messias. If you had
gone to Delphos, Apollo would have made you beleeve with his
amphibologicall answers, that he could have foretold you all these
things.
The miracles wrought by Christ were the raising up of the dead a summe
(which manie would impute to the woman of Endor, and also to our ^i^j'jJe's''
witches and conjurors) the restoring of the lame to lims, the blind to
142 Q. Booke. The discove7'ie
sight, the dumbe to speach, and finallie the healing of all diseases ;
which manie beleeve our witches can doo ; yea, and as they them-
selves will take it upon them. As for casting out of divels (which
was another kind of miracles usuall with Christ) witches and con-
jurors are said to be as good thereat as ever he was : and yet, if you
will beleeve Christs words, it cannot be so. For he saith ; Everie
Matt. ij. 35. kingdome divided against it selfe, shall be brought to naught, &c. If
sathan cast out sathan, he is divided, &c : and his kingdome shall not
endure, &c./
lyO. Peters chaines fell off in prison, so did Richard Gallisies fetters at
Windsor : marrie the prison doores opened not to Richard, as they
did to Peter. Helias by speciall grace obtained raine, our witches
can make it raine, when they list, &c. But sithens Christ did these
miracles, and manie more, and all to confirme his truth, and strengthen
our faith, and finallie for the conversion of the people (as appeareth
in John. 6. 7, and 12 : in so much as he vehementlie reprooved such,
Luk. 10, 13. as upon the sight of them would not beleeve, saieng ; Wo be to thee
Chorazin, wo be to thee Bethsaida. If the miracles had beene doone in
Tyre and Sidon, which have beene doone in you, they had a great while
ago repented, &c. Let us settle and acquiet our faith in Christ, and
beleeving all his wonderous works, let us reject these old wives fables,
as lieng vanities : whereof you may find in the golden legend, Af. Mai.
and speciallie in Bodin miraculous stuffe, enough to checke all the
miracles expressed in the old and new testament ; which are of more
credit with manie bewitched people, than the true miracles of
Christ himselfe. Insomuch as they stand in more awe
of the manacies of a witch, than of all the
threatnings and cursses pronounced
by God, and expressed in his
word. And thus much
touching the word
Kasam.jl
of Witchcraft.
Chap. 2.
143
f The tenth Booke,
The first Chapter.
177.
130.
The interpretation of this Hebrue word Onen, of the vanitie of
dreafties, and divi^iations thereupoit.
MEN differeth not much ixon-\Kasain, but that it is extended
to the interpretation of dreames. Andas for dreames, what-
soever credit is attributed unto them, proceedeth of foUie : Eccius. 24,
and they are fooles that trust in them, for whie they have
deceived many. In which respect the Prophet giveth us good warn-
ing, not to followe nor hearken to the expositors of dreames, for they
come through the multitude of busines. And therefore those witches,
that make men beleeve they can prophesie upon dreames, as knowing
the interpretation of them, and either for monie or gloria abuse men
& women therby, are meere couseners, and worthie of great punish-
ment : as are such witchmongers, as beleeving them, attribute unto
them such divine power as onelie belongeth to God : as appeereth in
feretnie the Prophet./
Jerem. 27.
Eccle. 5.
Jerem. 23,
25. 26. 27.
Read the
words.
The second Chapter. 178.
Of divine, naturally and casuall dreames, with their differing
causes and effects.
lACROBIUS recounteth five differences of images, or
rather imaginations exhibited unto them that sleepe,
which for the most part doo signifie somewhat in admo-
nition. There be also many subdivisions made hereof,
which I thinke needlesse to reherse. In faster Peucer they are to be Peucerin
... , . r 1 ^1 dtvmat. ex
scene. With the causes and occasions of dreames. 1 here were woont somniis.
to be delivered from God himselfe or his angels, certeine dreames
and visions unto the prophets and holie fathers : according to the
saieng oi foci ; I will powre my spirit upon all flesh, your yoong men joei. 2.
shall dreame dreames, and your old men shall see visions. These
kind of dreames (I say) were the admonishments and forewarnings Matth. i. 20.
of God to his people : as that oi foseph, to abide with Marie his wife,
after she was conceived by the Holie-ghost, as also to conveie our Matih. 2, 13.
Saviour Christ into Aegypt, &c : the interpretation whereof are the
peculiar gifts of God, which foseph the patriarch, and Daniel the Gen. 39. &
prophet had most speciallie. Dani. t'
As for physicall conjectures upon dreames, the scriptures *improove [* ? reproove]
144
10. Booke.
The disc ore vie
131.
Eccles. 5. lyQ-
Englished by
Abraham
Fleming.
them not : for by them the physicians manie times doo understand
the state of their patients bodies. For some of them come by meanes
of choler, flegme, melanchoHe, or bloud ; and some by love, surfet,
hunger, thirst, &c. Gallen and Boetius were said to deale with
divels, bicause they/ told so justlie their patients dreames, or rather
by their dreames their speciall diseases. Howbeit, physicall dreames
are natural!, and the cause of them dwelleth in the nature of man.
For they are the inward actions of the mind in the spirits of the
braine, whilest the bodie is occupied with sleepe : for as touching
the mind it selfe, it never sleepeth. These dreames varie, according
to the difference of humors and vapors. There are also casuall
dreames, which (as Salomon saith)/ come through the multitude of
businesse. For as a looking glasse sheweth the image or figure there-
unto opposite : so in dreames, the phantasie & imagination informes
the understanding of such things as haunt the outward sense.
Whereupon the poet saith :
Soiimia tie cures, nam mens humana quod optai,
Dmn vigilat sperans,per somtium cernit id ipsum :
Regard no dreames, for why the mitid
Of that in sleepe a view dooth take.
Which it dooth wish and hope to find,
At such time as it is awake.
A dissonan-
cie in opi-
nions a-
bout
dreames.
The third Chapter.
The opinion of divers old writers touching dreames, and how they
varie in noting the causes thereof
YNESIUS, Themistius, Democritus, and others grounding
themselves upon examples that chance hath sometimes
verified, persuade men, that nothing is dreamed in vaine :
affirming that the hevenlie influencies doo bring foorth
divers formes in corporall matters ; and of the same influencies, visions
and dreames are printed in the fantasticall power, which is instru-
mental!, with a celestial! disposition meete to bring foorth some effect,
especiallie in sleepe, when the mind (being free from bodilie cares) may
more liberallie receive the heavenlie influencies, wherby many things
are knowne to them sleeping in dreames, which they that wake cannot
see. Plato attributeth them to the formes and ingendred knowledges
of the soule ; Avicen to the last intelligence that moveth the moone,
through the light that lighteneth the fantasie in sleepe ; Aristotle to
the phantasticall sense; Averroes io the imaginative; Albert to the
influence of superior bodies,/,'
of Witchcraft.
Cliap. 4.
145
The fourth Chapter.
Against interpreters of dreanies, of the or dinar ie cause of dreanies^
Heviingius his opinion of diabolicall dreaines, the interpretation
of dreames ceased.
HERE are bookes carried about concerning this matter,
under the name oi Abraham, who (as Philo In lib. gigan-
tiini saith) was the first inventor of the exposition of
dreames : and so likewise of Salomon and Daniel. But
Cicero In lib. dc divinatiotte confuteth the vanitie and follie of them
that give credit to dreames. And as for the interpretors of dreames,
as they knowe not before the dreame, nor yet after, any certeintie ;
yet when any thing afterwards happeneth, then they applie the dreame
to that which hath chanced.
Certeinlie men never lightHe faile to dreame by night, of that which
they meditate by daie : and by daie they see divers and sundrie
things, and conceive them severalHe in their minds. Then those
mixed conceits being laid up in the closset of the memorie, strive
togither; which, bicause the phantasie cannot discerne nor discusse,
some certeine thing gathered of manie conceits is bred and contrived
in one togither. And therefore in mine opinion, it is time vainelie
emploied, to studie about the interpretation of dreames. He that list
to see the follie and vanitie thereof, maie read a vaine treatise, set
out by Thomas Hill Londoner, 1568.
Lastlie, there are diabolicall dreames, which Nicolaus Hemingius
divideth into three sortes. The first is, when the divell immediatlie
of himselfe (he meaneth corporallie) offereth anie matter of dreame.
Secondlie, when the divell sheweth revelations to them that have
made request unto him therefore. Thirdlie, when magicians by art
bring to passe, that other men dreame what they will. Assuredlie
these, and so all the rest (as they maie be used) are verie magicall
and divelish dreames. For although we maie receive comfort of
mind by those, which are called divine/ dreames, and health of bodie
through physicall dreames : yet if we take upon us to use the office of
God in the revelation or rather the interpretation of them ; or if we
attribute unto them miraculous effects (now when we see the gifts of
prophesie, and of interpretation of dreames, and also the operation of
miracles are ceased, which were speciall and peculiar gifts of God, to
confirme the truth of the word, and to establish his people in the faith
of the Messias, who is now exhibited unto us both in the testament,
and also in the bloud of our Saviour Jesus Christ) we are bewitched,
U
iSo. 132.
The plea-
sant art of
the inter-
pretation
of dreames.
A'. Hcmin. in
admonitio-
nib. dc super-
stitionib. tna-
gicis vitadii.
t8i.
The end &
use of pro-
phesie, in-
terpretatio
of dreames,
operation
of mira-
cles, &c.
146
lo. Booke.
The discoverie
and both abuse and offend the majestie of God, and ah:o seduce,
delude and cousen all such as by our persuasion, and their ovvne
light beleefe, give us credit.
133.
Seeke for
such stutfe
in my booke
of Hartu-
mim.
Dan. 2.
Gen. II, 8.
Gen. 37, &
Isai. II.
Dan. i.
Aristnt. de
somnio.
The fift Chapter.
That neither witches, nor anie other, can either by words or hearts,
ihnist into the mind of a sleepi7i_s; man, what cogitations or
dreames they list ; and whence jnagicall df-eames come.
GRANT there maie be hearbs and stones found and
kno'.vne to the physicians, which maie procure dreames ;
and other hearbs and stones, &c : to make one bewraie
all the secrets of his mind, when his bodie sleepeth, or at
least wise to procure speech in sleepe. But that witches or magicians
have power by words, herbs, or imprecations to thrust into the mind
or conscience of man, what it shall please them, by vertue of their
charmes, hearbs, stones, or familiars, &c : according to the opinion ,
of Hemingiiis, I denie : though therewithal! I confesse, that the
divell both by daie and also by night, travelleth to seduce man, and
to lead him from God ; yea and that no waie more than this, where
he placeth himselfe as God in the minds of them that are so cre-
dulous, to attribute unto him, or unto witches, that which is onlie in
the office, nature, and power of God to accomplish.
Doth not Daniel the prophet sale, even in this case ; It is the/
182. Lord onelie that knovi^eth such secrets, as in the exposition of dreames
is required ? And doth not Joseph repeat those verie words to Pharaos
officers, who consulted with him therein .-' Examples of divine
dreames you maie find a great number in the scripture, such (I
meane) as it pleased God to reveale his pleasure by. Of physicall
dreames we maie both read in authors, and see in our owne experi-
ence dailie, or rather nightly. Such dreams also as are casuall, they
are likewise usuall, and come (as hath beene said) through the multi-
tude of affaires and businesse. Those which in these dales are
called magicall or diabolicall dreames, maie rather be called melan-
cholicall. For out of that blacke vapor in sleepe, through dreames,
appeareth (as Aristotle saith) some horrible thing ; and as it were the
image of an ouglie divell : sometimes also other terrible visions,
imaginations, counsels, and practises. As where we read of a cer-
teine man, that dreamed there appeared one unto him that required
him to throwe himselfe into a deepe pit, and that he should reape
great benefit thereby at Gods hands. So as the miserable wretch
giving credit thereunto, performed the matter, and killed himselfe.
of Witchcraft.
Chap. 7.
147
Now I confesse, that the interpretation or execution of that dreame
was indeed diaboHcall : but the dreame was casuall, derived from the
heavie and blacke humor of melancholie./
The sixt Chapter.
Ho7u men have beene bewitched, coitsened or abused by dreauies to diir
and sca?'ch for inom'e.
OW manie have beene bewitched with dreames,and thereby
made to consume themselves with digging and searching
formonie, &c : whereof they, or some other have drempt?
I my selfe could manifest, as having knowne how wise
men have beene that waie abused by verie simple persons, even where
no dreame hath beene met withall, but waking dreames. And this hath
beene used heretofore, as one of the finest cousening feates : in so much/
as there is a verie formall art thereof devised, with manie excellent
superstitions and ceremonies thereunto belonging, which I will set
dovvne as breeflie as male be. Albeit that here in England, this
proverbe hath beene current ; to wit, Dreames proove contrarie :
according to the answer of the priests boy to his master, who told his
said boy that he drempt he kissed his taile : Yea maister (saith he)
but dreames proove contrarie, you must kisse mine.
134.
Such would
be im bar-
ked in the
ship of
fooles.
183.
An english
proverbe.
The seventh Chapter.
The art and order to be used in digging for nionie, revealed by
dreames, Jiow to procure pleasant dreames, of morning atid mid-
night dreames.
HERE must be made upon a hazell wand three crosses. Note this
superstiti-
ous do-
tage.
and certeine words both blasphemous and impious must
be said over it, and hereunto must be added certeine
characters, & barbarous names. And whilest the trea-
sure is a digging, there must be read the psalmes, De profimdis,
Missa, Misereatur nostri, Requiem, Pater noster, Ave Maria, Et 7ie
nos ijiducas in tentationem, sed libera 7ios a malo, Amen. A porta
inferi credo videre bona, &^c. Expectate Dominum, Requiem ceternam.
And then a certeine praier. And if the time of digging be neglected,
the divell will carie all the treasure awaie. See other more absolute
conjurations for this purpose, in the word lidoni following.
You shall find mfohannes Baptista Neapolitanus, diverse receipts
by hearbes and potions, to procure pleasant or fearefull dreames ; and '«<2g- ii>>.
perfumes also to that effect : who affirmeth, that dreames in the dead of sf i' s/"''
J. Bap. Neap,
in natural.
148
10. Buoke.
The discoverie
the night are commonlie preposterous and monstrous; and in the morn-
ing when the grosse humors be spent, there happen more pleasant and
certeine dreames, the bloud being more pure than at other times :
the reason whereof is there expressed.//
Confecti-
ons or re-
ceipts for
the mira-
culous
transpor-
tation of
witches.
184. 135. The eight Chapter.
Sujidrie receipts and oiiitnioiis^ made and used for the transporta-
tion of witches, and other miraculous effects : an instance therof
reported and credited by some that are learned.
|T shall not be amisse here in this place to repeate an
ointment greatlie to this purpose, rehearsed by the fore-
said John Bapt. Neap, wherein although he male be
overtaken and cousened by an old witch, and made not
onelie to beleeve, but also to report a false tale ; yet bicause it
greatlie overthroweth the opinion of M. Mai. Bodin, and such other,
as write so absolutelie in maintenance of witches transportations, I
will set downe his words in this behalfe. The receipt is as followeth.
R The fat of yoong children, and seeth it with water in a brasen
vessell, reserving the thickest of that which remaineth boiled in the
bottome, which they laie up and keepe, untill occasion serveth to use
it. They put hereunto Eleoselintim, Acotiitum, Frondes populeas, and
Soote.
Another receipt to the same purpose.
R. Slum, acartim vulgare, pentaphyllon, the bloud of a flitter-
mouse, solanum somniferitm, &^ oleum. They stampe all these
togither, and then they rubbe all parts of their bodies exceedinglie,
till they looke red, and be verie hot, so as the pores may be opened,
and their flesh soluble and loose. They joine herewithall either fat,
or oile in steed thereof, that the force of the ointment male the rather
pearse inwardly, and so be more efFectuall. By this means (saith he)
in a moone light night they seeme to be carried in the aire, to feast-
ing, singing, dansing, kissing, culling, and other acts of venerie, with
such youthes as they love and desire most : for the force (saith he) ot
their imagination is so vehement, that almost all that part of the
braine, wherein the memorie consisteth, is full of such conceipts.
j8j. And whereas they are naturallie prone/ to beleeve anie thing ; so doo
they receive such impressions and stedfast imaginations into their
minds, as even their spirits are altered thereby ; not thinking upon
anie thing else, either by dale or by night. And this helpeth them
forward in their imaginations, that their usuall food is none other
commonlie but beets, rootes, nuts, beanes, peaze, &c.
of IVitchcf'aft.
Chap. g.
149
Now (saith he) when I considered throughlie hereof, remaining Vetule,quas
doubtfuU of the matter, there fell into my hands a witch, who of hir ]ifudfne'lTri'
ovvne accord did promise me to fetch me an errand out of hand from &^^ vacant,
,.,,,,,, , Till 1 • luaq; noctu
farre countries, and willed all them, whome I had brought to witnesse p,u-ruiorum
the matter, to depart out of the chamber. And when she had ',"",,^-"cuban"
undressed hir selfe, and froted hir bodie with certeine ointments tium exsor-
(which action we beheld through a chinke or little hole of the doore)
she fell downe thorough the force of those soporiferous or sleepie oint-
ments into a most sound and heavie sleepe : so as we did breake
open the doore, and did beate hir exceedinglie ; but/ the force of hir 136.
sleepe was such, as it tooke awaie from hir the sense of feeling : and
we departed for a time. Now when hir strength and powers were
wearie and decaied, shee awooke of hir owne accord, and began to
speake manie vaine and doting words, affirming that she had passed
over both seas and mountaines ; delivering to us manie untrue and
false reports : we earnestlie denied them, she impudentlie affirmed
them. This (saith he) will not so come to passe with everie one, but
onlie with old women that are melancholike, whose nature is extreame
cold, and their evaporation small ; and they both perceive and
remember what they see in that case and taking of theirs.
The ninth Chapter.
A confutation of the former follies, as well concerning ointments,
dreames, &^c. as also of the assemblie of witches, and of their con-
sultations and bankets at sundrie places, and all in dreames.
lUT if it be true that S. Augustine saith, and manie other
writers, that witches nightwalkings are but phantasies
and dreames : then all the reportes of their bargaine,
I transporting, and mee/tings with Diana, Minerva, &c :
are but fables ; and then do they lie that mainteine those actions to
be doone in deed and veritie, which in truth are doone no waie. It
were marvell on the one side (if those things happened in dreames,
which neverthelesse the witches affirme to be otherwise) that when
those witches awake, they neither consider nor remember that they
were in a dreame. It were marvell that their ointments, by the
physicians opinions having no force at all to that effect, as they con-
fesse which are inquisitors, should have such operation. It were
marvell that their ointments cannot be found anie where, saving onelie
in the inquisitors bookes. It were marvell, that when a stranger is
annointed therewith, they have sometimes, and yet not alwaies, the
like operation as with witches ; which all the inquisitors confesse.
186.
Barihol. Spi-
ntrus, q. de
strigib. f. 31.
I50
10. Booke.
The discoverie
Bar. Spin. qu.
lie strigib. c,
30-
New mat-
ter & wor-
thie to be
marvelled
at.
137.
187.
Legend- aur.
in vita S.
Gerniani.
But to this last, frier Bartholo»iceHS saith, that the witches them-
selves, before they annoint themselves, do heare in the night time a
great noise of minstrels, which flie over them, with the ladie of the
fairies, and then they addresse themselves to their journie. But then
I marvell againe, that no bodie else heareth nor seeth this troope of
minstrels, especiallie riding in a moone light night. It is marvell
that they that thinke this to be but in a dreame, can be persuaded
that all the rest is anie other than dreames. It is marvell that in
dreames, witches of old acquaintance meet so just togither, and con-
clude upon murthers, and receive ointments, roots, powders, &c : (as
witchmongers report they doo, and as they make the witches confesse)
and yet lie at home fast asleepe. It is marvell that such preparation
is made for them (as Sprenger, Bartholomezv, and Bodm report) as
well in noble mens houses, as in alehouses ; and that they come in
dreames, and eate up their meate : and the alewife speciallie is not
wearied with them for non paiment of their score,/ or false paiment ;
to wit, with imaginarie monie, which they saie is not substantial!, and
that they talke not afterwards about the reckoning, and so discover
the matter. And it is most marvell of all, that the hostesse, &c: dooth
not sit among them, and take part of their good cheere. For so it is,
that if any part of these their meetings and league be true, it is as
true and as certeinlie prooved and confessed, that at some alehouse,
or sometime at some Gen/tlemans house, there is continual! pre-
paration made monethlie for this assemblie : as appeereth in S.
Ger?iians storie.
7. Re. 3, 5. 15.
I. Reg. 9.
The tenth Chapter.
Thai mos I pari of prophesies in ihe old iesiament were revealed in
dreames, ihat we are not nozu to looke for such revelations, of
some who have drempt of that which hath come to passe, ihat
dreames proove contrarie, Nabiichadiiez-zars rttle to knowe a true
expositor of dreames.
JT is held and mainteined by divers, and gathered out of
the 12. oi Numbers, that all which was written or spoken
by the prophets, among the children of Israel {Moses ex-
cepted) was propounded to them by dreames. And indeed
it is manifest, that manie things, which are thought by the unlearned
to have beene reallie finished, have beene onlie performed by dreams
and visions. As where Salomon required of God the gift of wis-
dome : that was (I say) in a dreame ; and also where he received
promise of the continuance of the kingdome of Israel in his line. So
of Witchcraft.
Chap. 10.
151
J. Bodin.
lib. de da-
man. I. cap. 5.
was Esnis vision in the 6. of his prophesie : as also that of Ezechiel isai. 6.
the 12. Finallie, where Jeremze was commanded to hide his girdle in jerem. 13!
the clift of a rocke at the river Euphrates in Babylon ; and that after
certeine daies, it did there putrifie, it must needs be in a dreame ; for
Jerctnie was never (or at leastwise not then) at Babylon. We that are
christians must not now slumber and dreame, but watch and praie,
and meditate upon our salvation in Christ both daie and night. And
if we expect revelations in our dreames, now, when Christ is come,
we shall deceive our selves : for in him are fulfilled all dreames and
prophesies. Howbeit, Bodin holdeth that dreames and visions con-
tinue till this daie, in as miraculous maner as ever they did.
If you read Arteinidorus, you shall read manie stories of such as
drempt of things that afterwards cam to passe. But he might have
cited a thousand for one that fell out contrarie : for as for / such 188.
dreamers among the Jews themselves, as had not extraordinarie
visions miraculouslie exhibited unto them by God, they were counted
couseners, as may appeere by these words of the prophet Zacharie ; Zach. 10, 2.
Surelie the idols have spoken vanitie, and the soothsaiers have scene
a lie, and the dreamers have told a vaine thing. According to
Salomons saieng ; In the multitude of dreames and vanities are Eccies. 5, 6.
manie words. It appeereth in Jeremie 23. that the false prophets, J^''^"'- ^3-
whilest they illuded the people with lies, counterfetting the true
prophets, used to crie out ; Dreames, dreames ; We have dreamed a
dreame, &c. Finallie, NabucJiadnez-zar teacheth all men to knowe a
true expositor of dreames ; to wit, such a one as hath his
revelation from GOD. For he can (as Daniel did)
repeate your dreame before you discover it :
which thing if anie expounder of
dreames can doo. at
this daie, I will
beleeve
him.//
Daniel
152
II. Booke.
TJie discoverie
The slo-
venlie art
of augurie.
'^9- 138. ^ The eleventh booke.
The first Chapter.
The Hebrue word Nahas expoimded, of the art of attgurie, who
invented it, how slove^ilie a science it is : the multitude of sacri-
fices and sacrificers of the heathen, and the caiises therof
AH AS, is To observe the flieng of birds, & comprehendeth
all such other observations, where men do ghesse upon
uncerteine toies. It is found in Deut. i8. and in 2.
Chron. ■},■}). and else-where. Of this art of augurie Tyresias
the king of the Thebans is said to be the first inventor : but Tages
first published the discipline thereof, being but a little boie ; as Cicero
reporteth out of the bookes of the Hetruscans themselves. Some
points of this art are more high and profound than some others, and
yet are they more homelie and slovenlie than the rest ; as namelie,
the divination upon the entrailes of beasts, which the Gentiles in
their sacrifices speciallie observed. Insomuch as Marcus Varro,
seeing the absurditie thereof, said that these gods were not onlie idle,
but verie slovens, that used so to hide their secrets and counsels in
the guts and bowels of beasts.
How vainlie, absurdlie, and superstitiouslie the heathen used this
kind of divination in their sacrifices, is manifested by their actions
& ceremonies in that behalfe practised, as well in times past, as at
this houre. The Aegyptians had 666. severall sorts and kinds of
jgo. sacrifices ; the Ronia7is had almost as manie ; the Grcejcians had not
so few as they ; the Persians and the Medes were not behind them ;
the Indies and other nations have at this instant their sacrifices full
of varietie, and more full of barbarous impietie. For in sundrie
places, these offer sacrifices to the divell, hoping thereby to moove
him to lenitie : yea, these commonlie sacrifice such of
their enimies, as they have taken in warre : as
we read that the Gentiles in ancient time
did offer sacrifice, to appease the
wrath and indignation of
their feigned
gods.
of Witchcraft. chap. 3. 153
The second Chapter.
0/ the Jcwes sacrifice to Moloch, a discourse thereupon, and 0/
Purgatorie.
|HE Jewes used one kind of diabolical sacrifice, never 2. Re. 23, 10
taught them by Moses, namelie, to offer their children to \^^^ "'
Moloch, making their sonnes and their daughters to runne
through the fire ; supposing such grace and efficacie to
have beene in that action, as other witches affirme to be in charmes
and words. And therfore among other points of witchcraft, this is D^ut. 18, 10
speciallie and namelie forbidden by Moses. We read of no more IJ-?^'- '8, 21.
^ . . . \.a. cap. 20. 2.
miracles wrought hereby, than by any other kmd of witchcraft m the
old or new testament expressed. It was no ceremonie appointed by , , .
God,/ no figure of Christ : perhaps it might be a sacrament or rather cibie argu- 139.
a figure of purgatorie, the which place was not remembred by Moses, g'-ilnst'pur-
Neither was there anie sacrifice appointed by the lawe for the releefe g"''''^-
of the Israelites soules that there should be tormented. Which with-
out all doubt should not have beene omitted, if any such place of
purgatorie had beene then, as the Pope hath latelie devised for his
private and speciall lucre. This sacrificing to Moloch (as some
afiirme) was usuall among the Gentiles, from whence the Jewes
brought it into Israel : and there (of likeliehood) the £'/^//t7^/.y/j- learned
the abhomination in that behalfe./
The third Chapter. igi.
The Canibals crueliie, of popish sacrifices exceeding in tyrannie the
Jewes or Gentiles.
H E incivilitie and cruell sacrifices of popish preests do Agninst the
yet exceed both the Jew and the Gentile : for these take P'^'^'^uf''
■' ■' hominable
upon them to sacrifice Christ himselfe. And to make and bias-
their tyrannie the more apparent, they are not contented saT.^ce^of
to have killed him once, but dailie and hourelie torment him with tller"ts^e.
new deaths ; yea they are not ashamed to sweare, that with their
carnall hands theyteare his humane substance, breaking it into small
gobbets ; and with their externall teeth chew his flesh and bones,
contrarie to divine or humane nature ; and Contrarie to the prophesie,
which saith ; There shall not a bone of him be broken. Finallie, in p.-,ai. 34. -o
the end of their sacrifice (as they say) they eate him up rawe, and
swallow downe into their guts everie member and parcell of him :
X
154
The discoverie
and last of all, that they conveie him into the place where they
bestowe the residue of all that which they have devoured that daie.
And this same barbarous impietie exceedeth the crueltie of all others:
for all the Gentiles consumed their sacrifices with fier, which they
thought to be holie.
jg2.
140.
* The Gym-
nosophists
of India
their apish
imitation
of Esaie.
fices:
The fourth Chapter.
The superstition of the heathen about the element of fier, and how it
grew in such reverence ajnojtg them, of their corruptions, and
that they had some inklittg of the godlie fathers dooings in that
behalfe.
|S touching the element of fier, & the superstition therof
about those businesses, you shall understand, that manie
superstitious people and nations have received, reverenced,
& reserved fier, as the most holy thing among their sacri-
insomuch (I sale) as they have worshipped it a/mong their
gods, calling it Oriinasda (to wit) holie fier, and divine light. The
Greekes called it ealai', the Romans Vesta, which is, The fier of the
Lord. Surelie they had heard of the fier that came downe from
heaven, and consumed the oblations of the fathers ; and they under-
stood it to be God himselfe. For there came to the heathen, the
bare names of things, from the doctrine of the godlie fathers and
patriarchs, and those so ob/scured with fables, and corrupted with
lies, so overwhelmed with superstitions, and disguised with ceremonies,
that it is hard to judge from whence they came. Some cause thereof
(I suppose) was partlie the translations of governements, whereby
one nation learned follie of another ; and partlie blind devotion,
without knowledge of Gods word : but speciallie the want of grace,
which they sought not for, according to Gods commandement and
will. And that the Gentiles had some inkling of the godlie fathers
dooings, may diverslie appeare. Doo not the Muscovits and *Indian
prophets at this daie, like apes, imitate Esaie f Bicause he went
naked certeine yeares, they forsooth counterfet madnes, and
drinke potions for that purpose ; thinking that what-
soever they sale in their madnes, will cer-
teinelie come to passe. But hereof
is more largelie discoursed
before in the word
Kcisain.
of Witchcraft. ci.^ir. 5 155
The fift Chapter.
Of the Romane sacrifices : of the estimation they had of at/gurie, of
the lawe of the twelve tables.
HE Romans, even after they were growne to great
civilitie, and enjoied a most flourishing state and com-
monwealth, would sometimes sacrifice themselves, some-
times their children, sometimes their friends, &c : consum-
ing the same with fier, which they thought holie. Such estimation
(I saie) was attributed to this art of divination upon the entrails of
beasts, &c : at Rome, as the cheefe princes themselves exercised the
same ; namelie,/ Romithis, Fabius MaxiniKs, Qr'c : in so much as rgj.
there was a decree made there, by the whole senate, that six of the
cheefe magistrats sonnes should from time to time be put foorth, to
learne the mysterie of these arts of augurie and divination, at Hetru-
ria, where the cunning and knowledge thereof most abounded.
When they came home well informed and instructed in this art, their
estimation and dignitie was such, as they were accounted, reputed,
and taken to be the interpretors of the gods, or rather betweene the
gods and them. No high preest, nor anie other great officer was
elected, but these did either absolutelie nominate them, or else did
exhibit the names of two, whereof the senate must choose the one.
In their ancient lawes were written these words: Prodigia &r' The lawe
portettta ad Hetruscos aruspices [si senatus jicsserit) deferunto, °l!^^
Hetruricaq; principes disciplinatn discttnto. Quibiis divis decrevemnt, tables.
procieranto, iisdem fulgura &^ ostenta pianto, auspicia servanto,
atfgtiri pai-ento : the effect of which words is this ; Let all prodigious
and portentous matters be carried to the soothsaiers of Hetruria,
at the will and commandement of the senat ; and let the yoong
princes be sent to Hetruria, there to learne that discipline, or to be
instructed in that art and knowledge. Let there be alvvaies some
solicitor, to learne with what gods they have decreed or determined
their matters, and let sacrifices be made unto them in times
of lightening, or at anie strange or supernaturall
shew. Let all such conjecturing tokens be
observed ; whatsoever the sooth-
saier commandeth, let it
be religicuslie
obeied./
156
I. Booke.
The discove7'ie
141.
194-
Magna
chart a. Hen.
3. 36. 7 l^d. I.
15. Ri. 2 5.
A manifest
discoverie
of augurors
cousenage.
The sixt Chapter.
Colleges of angtirors, their office, their member, the signification of
augitrie, that the practisers of that art were cousetiers, their
profession, their places of exercise, their apparrell, their supersti-
tion.
lOMULUS erected three colleges or centuries of those
kinds of soothsaiers, which onehe (and none other) should
have authoritie to expound the minds and admonish-
ments of the gods. Afterwards that/ number was aug-
mented to five, and after that to nine : for they must needs be od.
In the end, they increased so fast, that they were feine to make a
decree for staie from the further proceeding in those erections : hke
to our statute of Mortinaine. Howbeit, Silla (contrarie to all orders
and constitutions before made) increased that number to foure and
twentie.
And though Atiguriuni be most properlie that divination, which is
gathered by birds ; yet bicause this word Nahas comprehendeth all
other kinds of divination, as Extispicittm, artispicium, &^c : which is
as well the ghessing upon the entrailes of beasts, as divers other
waies : omitting physiognomie and palmestrie, and such like, for the
tediousnes and follie thereof; I will speake a little of such arts, as
were above measure regarded of our elders : neither mind I to dis-
cover the whole circumstance, but to refute the vanitie thereof, and
speciallie of the professors of them, which are and alwaies have beene
cousening arts, and in them conteined both speciall and severall
kinds of witchcrafts. For the maisters of these faculties have ever
taken upon them to occupie the place and name of God ; blasphem-
ouslie ascribing unto themselves his omnipotent power, to foretell, (S:c :
whei'eas, in truth, they could or can doo nothing, but make a shew of
that which is not.
One matter, to bewraie their cousening, is ; that they could never
worke nor foreshew anie thing to the poore or inferior sort of people :
for portentous shewes (sale they) alwaies concerned great estates.
Such matters as touched the baser sort, were inferior causes ;
which the superstition of the people themselves would not neglect
to learne. Howbeit, the professors of this art descended not so
lowe, as to communicate with them : for they were preests (which in
all ages and nations have beene jollie fellowes) whose office was, to
tell what should come to passe, either touching good lucke, or bad
fortune ; to expound the minds, admonitions, warnings and threat-
of Witchcraft. ciiap. s. 157
nings of the gods, to foreshew calamities, &c : which might be (by
their sacrifices and common contrition) remooved and qualified. And
before their entrance into that action, they had manie observations,
which they executed verie superstitiouslie ; pretending that everie
bird and beast, &c, should be sent from the gods as foreshewes of
somewhat. And/ therefore first they used to choose a cleare daie, and IQS-
faire wether to doo their busines in : for the which their place was
certeinelie assigned, as well in Rome as in Hetruria^ wherein they
observed everie quarter of the element, which waie to looke, and
which way to stand, &c. Their apparell was verie preestlike, of 142.
fashion altered from all others, speciallie at the time of their praiers,
wherein they might not omit a word nor a syllable : in respect
whereof one read the service, and all the residue repeated it after
him, in the maner of a procession.
The seventh Chapter.
The times atid seasons to exercise augzcrie, the maner and order
thereof^ of the ceretnomes thereunto belongi7ig.
I O lesse regard was there had of the times of their practise Note the
in that ministcrie : for they must beginne at midnight, ous'cere-"
and end at noone, not travelling therein in the decaie of monies of
1 1 1 • 1 • r ■, ... augurors.
the day, but m the mcrease of the same ; neither m the
si.xt or seventh houre of the daie, nor yet after the moneth of August;
bicause then yoong birds flie about, and are diseased, and unperfect,
mounting their fethers, and flieng out of the countrie : so as no
certeine ghesse is to be made of the gods purposes by them at those
seasons. But in their due times they standing with a bowed wand in
their hand, their face toward the east, &c : in the top of an high
tower, the weather being cleare, watch for birds, noting from whence
they came, and whether they flie, and in what sort they wag their
wings, «&c./
The eight Chapter. ^^,5
upon what sigties a7id tokens attgitrors did prognosticate., obser-
vations tonching the inward and outward parts of beasts, with
notes of beasts behaviour in the slaughterhouse.
HESE kind of witches, whom we have now in hand, did
also prognosticate good or bad lucke, according to the
soundnes or imperfection of the entrailes of beasts ; or
according to the superfluities or infirmities of nature ; or
according to the abundance of humors unnecessarie, appearing in
the inward parts and bowels of the beasts sacrificed. For as touch-
158
II. Booke.
The discovtrie
Observati-
ons in the
art auguri-
ficall.
ing the outward parts, it was alwaies provided and foreseene, that
they should be without blemish. And yet there were manie tokens
and notes to be taken of the externall actions of those beasts, at the
time of sacrifice : as if they would not quietlie be brought to the
place of execution, but must be forceablie hailed ; or if they brake
loose ; or if by hap, cunning, or strength they withstood the first
blowe ; or if after the butchers blowe, they leaped up, rored, stood
fast ; or being fallen, kicked, or would not quietlie die, or bled not
well; or if anie ill newes had beene heard, or anie ill sight scene at
the time of slaughter or sacrifice : which were all significations of ill
lucke and unhappie successe. On the other side, if the slaughterman
performed his office well, so as the beast had beene well chosen, not
infected, but whole and sound, and in the end faire killed ; all had
beene safe : for then the gods smiled./
Plato in
Phcedro, in
Titneo, in
lib. de Re-
publ.
Wherein
the papists
are more
blame wor-
thie than
the hea-
then.
148 The ninth Chapter.
A confutation of augurie, Plato his reverend opinion thereof, of
contrarie events., a7id false predictions.
iUT what credit is to be attributed to such toies and
chances, which grow not of nature, but are gathered by
the superstition of the interpreters? As for birds, who is
so ignorant that conceiveth not, that/ one flieth one waie,
another another waie, about their privat necessities? And yet are the
other divinations more vaine and foolish. Howbeit, Plato thinketh
a commonwealth cannot stand without this art, and numbereth it
among the liberall sciences. These fellowes promised Pompeie,
Cassius, and Ccesar, that none of them should die before they were
old, and that in their ovvne houses, and in great honor ; and yet they
all died cleane contrarilie. Howbeit doubtles, the heathen in this
point were not so much to be blamed, as the sacrificing papists : for
they were directed hereunto without the knowledge of Gods promises ;
neither knew they the end why such ceremonies and sacrifices were
instituted ; but onelie understood by an uncerteine and slender re-
port, that God was woont to send good or ill successe to the children
of Israeli, and to the old patriarchs and fathers, upon his acceptance
or disallowance of their sacrifices and oblations. But men in all ages
have beene so desirous to know the effect of their purposes, the
sequele of things to come, and to see the end of their feare and
hope ; that a seelie witch, which had learned anie thing in the art of
cousenage, may make a great manie jollie fooles.
of Witchcraft.
Chap, 10.
159
The tenth Chapter.
The cousening art of sortilege or lotarie, practised especiallie by Aegyp-
iia)i vagabonds, 0/ allowed tots, 0/ Pythagoras his lot, &^c.
HE counterfeit Aegyptians, which were indeed cousening
vagabonds, practising the art called Sortilegitan, had no
small credit among the multitude : howbeit, their divi-
nations were as was their fast and loose, and as the
witches cures and hurtes, & as the soothsaiers answers, and as the
conjurors raisings up of spirits, and as Apollos or the Rood of graces
oracles, and as the jugglers knacks of legierdemaine, and as the
papists exorcismes, and as the witches charmes, and as the counter-
feit visions, and as the couseners knaveries. Hereupon it was said ;
No7i i7ivelniatHr ititer vos 7iienahas, that is Sortilegus, which were like
to these Aegyptian couseners. As for other lots, they were used, and
that lawfuUie ; as appeareth hy Jonas a.nd. others that were holie men,
and as may be seene among all commonwelths, for the deciding of
diverse controversies, &c ; wherein thy neighbour is not misused, nor
God anie waie offended. But in truth 1 thinke, bicause of the cou-
senage that so easilie may be used herein,/ God forbad it in the
commonwealth of the Jewes, though in the good use thereof it was
allowed in matters of great weight ; as appeareth both in the old and
new testament ; and that as well in doubtfull cases and distributions,
as in elections and inheritances, and pacification of variances. I omit
to speake anie thing of the lots comprised in verses, concerning the
lucke ensuing, either of Virgil, Homer, or anie other, wherein fortune
is gathered by the sudden turning unto them : bicause it is a childish
and ridiculous toie, and like unto childrens plaie at Priimcs seamdus,
or the game called The philosophers table : but herein I will referre
you to the bable it selfe, or else to Bodin, or to some such sober writer
thereupon; of whome there is no want.
There is a lot also called Pythagoras lot, which (some saie) Ari-
stotle beleeved : and that is, where the characters of letters have
certeine proper numbers ; whereby they divine (through the proper
names of men) so as the numbers of each letters being gathered in
a summe, and put togither, give victorie to them whose summe is
the greater ; whether the question be of warre, life, matri-
monie, viclorie, &c : even as the unequall number of
vowels in proper names portendeth lacke of sight,
halting, &c : which the godfathers and god-
mothers might easilie prevent, if the
f"asc stood so.
Sortilege
or lotshare.
T98.
144.
Levit. 16.
Num. 33.
&36.
Josu. 14.
I. Chron. 24
& 26.
P rover. i8.
Jonas. I.
Acts. I.
Of Pytha-
goras lot.
i6o
II Booke.
The discoverie
The art
Cabalisti-
call divi-
ded.
C. A grip pa
lib. de vanit.
scient.
The blas-
phemie of
the Caba-
lists.
The eleventh Chapter.
Of the Cabalisticall art, consistin_^ of traditions and unwritten veri-
ties learned ivithout booke, and of the division thereof
ERE is place also for the Cabalisticall art, consisting
of unwritten verities, which the Jewes doo beleeve and
brag that God himselfe gave to Moses in the mount
igg. 'iKiHThfjJmpSHJ Sinai ; and afterwards was taught/ onelie with livelie
voice, by degrees of succession, without writing, untill the time
of Esdras : even as the scholers of Archippus did use wit and
memorie in steed of bookes. They divide this in twaine ; the one
expoundeth with philosophicall reason the secrets of the lawe and
the bible, wherein (they saie) that Salomon was verie cunning ;
bicause it is written in the Hebrew stories, that he disputed from the
Cedar of Liban!es,e.vQr\. to the Hisop, and also of birds, beasts, &c.
The other is as it were a symbolicall divinitie of the highest contem-
plation, of the divine and angelike vertues, of holie names and
signes ; wherein the letters, numbers, figures, things and armes, the
prickes over the letters, the lines, the points, and the accents doo all
signifie verie profound things and great secrets. By these arts the
Atheists suppose Moses wrote all his miracles, and that hereby
they have power over angels and divels, as also to doo miracles : yea
and that hereby all the miracles that either anie of the prophets, or
Christ himselfe wrought, were accomplished.
But C. Agrippa having searched to the bottome of this art, saith it
is nothing but superstition and foUie. Otherwise you male be sure
Christ would not have hidden it from his church. For this cause the
145. Jewes/ were so skilfull in the names of God. But there is none other
name in heaven or earth, in which we might be saved, but Jesus :
neither is that meant by his bare name, but by his vertue and good-
nes towards us. These Cabalists doo further brag, that they are able
hereby, not onelie to find out and know the unspeakeable mysteries of
God ; but also the secrets which are above scripture ; whereby also
they take upon them to prophesie, and to worke miracles : yea hereby
they can make what they list to be scripture ; as Valeria Proba did
picke certeine verses out of Virgil alluding them to Christ. And
therefore these their revolutions are nothing but allegoricall games,
which idle men busied in letters, points, and numbers (which the
Hebrew toong easilie suffereth) devise, to delude and cousen the
simple and ignorant. And this they call Alphabetarie or Arythman-
ticall divinitie, which Christ shewed to his apostles onelie, and which
of Witchcraft. chap. u i6i
Paule saith he speaketh but among perfect men ; and being high
mysteries are not to be committed unto writing, and so made
popular. There is no man that readeth anie thing of / this Cabalis- 200.
ticall art, but must needs think upon the popes cunning practises in
this behalfe, who hath /;/ scrinio pectoris, not onelie the exposition of /« condl.
all lawes, both divine and humane, but also authoritie to adde there-
unto, or to drawe backe therefrom at his pleasure : and this may he
lavvfuUie doo even with the scriptures, either by addition or substrac-
tion, after his owne pontificall liking. As for example : he hath added
the Apocrypha (whereunto he might as well have joined S. Atigtistines [Cof Trent 1550]
works, or the course of the civill lawe, &c :) Againe, he hath dimin-
ished from the decalog or ten conimandements, not one or two words,
but a whole precept, namelie the second, which it hath pleased him
to dash out with his pen : and trulie he might as well by the same
authoritie have rased out of the testament S. Markes gospell.
The twelfe Chapter.
When, how, and in what sort sacrifices were first ordained, and
how they were propha7ied, and how the pope corriipieth the
sacraments of Christ.
liT the first God manifested to our father Adatn, by the Gen. 2. 17.
prohibition of the apple, that he would have man live
under a lawe, in obedience and submission ; and
not to wander like a beast without order or discip-
line. And after man had transgressed, and deserved thereby Gods Gen. 3. 6.
heavie displeasure ; yet his mercie prevailed ; and taking compassion Gen. 3. 15.
upon man, he promised the Messias, who should be borne of a
woman, and breake the serpents head : declaring by evident testi-
monies, that his pleasure was that man should be restored to favour
and grace, through Christ : and binding the minds of men to this
promise, and to be fixed upon their Messias, established figures and
ceremonies wherewith to nourish their faith, and confirmed the same
with miracles, prohibiting and excluding all mans devises in that
behalfe. And upon his promise renewed, he injoined (I say) and ^^^"- '-• 3-
erected a new forme of worship, whereby/ he would have his promises 146.
constantlie beheld, faithfullie beleeved, and reverentlie regarded. He
or deined six sorts of divine sacrifices ; three propitiatorie, not as 201.
meriting remission of sinnes, but as figures of Christs propitiation :
the other three were of thanksgiving. These sacrifices were full of
ceremonies, they were powdered with consecrated salt, and kindled
V
l62
II. Booke.
The discoverie
A gird at
the pope
for his saw-
cinesse in
Gods mat-
ters.
with fier, which was preserved in the tabernacle of the Lord : which
fier (some thinke) was sent downe from heaven. GOD himselfe
commanded these rites and ceremonies to our forefathers, Noah,
Abraham, Isaac, Jacob, &c : promising therein both the ampHfica-
tion of their families, and also their Messias. But in tract of time
(I saie) wantonnesse, negligence, and contempt, through the instiga-
tion of the divell, abolished this institution of GOD : so as in the
end, God himselfe was forgotten among them, and they became
pagans & heathens, devising their owne waies, untill everie countrie
had devised and erected both new sacrifices, and also new gods par-
ticular unto themselves. Whose example the pope foUoweth, in
prophaning of Christs sacraments, disguising them with his devises
and superstitious ceremonies ; contriving and comprehending therein
the follie of all nations : the which bicause little children doo now
perceive and scorne, I will passe over ; and returne to the Gentiles,
whome I cannot excuse of cousenage, superstition, nor yet of vanitie
in this behalfe. For if God suffered false prophets among the
children of Israeli, being Gods peculiar people, and hypocrits in the
church of Christ ; no marvell if there were such people amongst the
heathen, which neither professed nor knew him.
The xiii. Chapter.
riin. lib. na-
il.'ra I. Iiisi.
10. cap. 6.
0/ the objects wherenpon the aui^arors used to prognosticate, with
certeine cautions and notes.
FIE Gentiles, which treat of this matter, repeat an
innumerable multitude of objects, whereupon they prog-
nosticate good or bad lucke. And a great matter is
made of neezing, wherein the number of neezings & the
time therof is greatlie noted ; the tingling in the finger, the elbowe,
the toe, the knee, &c : are singular notes also to be observed in this
art ; though speciallie heerin are marked the flieng of fovvles, and
meeting of beasts ; with this generall caution, that the object or
matter whereon men divine, must be sudden and unlooked for : which
regard, children and some old fooles have to the gathering primrose,
true loves, and foure leaved grasse ; Item the person unto whome
such an object offereth it selfe unawares ; Item- the intention of the
divinor, whereby the object which is met, is referred to augurie ; Item
the houre in which the object is without foreknowledge upon the
sudden met withall ; and so foorth.
Plinic reporteth that griphes flie alwaies to the place of slaughter,
of IVitchcraft.
Cli.qi. 14.
163
two or three daies before the battell is fought ; which was seene and
tried at the battell of Troie : and in respect thereof, the griph was
allowed to/ be the cheefe bird of augurie. But among the innumer-
able number of the portentous beasts, fowles, serpents, and other
creatures, the tode is the most excellent object, whose ouglie deformitie
signifieth sweete and amiable fortune : in respect whereof some super-
stitious witches preserve todes for their familiars. And some one of
good credit (whome I could name) having conventcd the witches
themselves, hath starved diverse of their divels, which they kept in
boxes in the likenesse of todes.
Pheiarch CJiironccits saith, that the place and site of the signes
that we receive by augurie, are speciallie to be noted : for if we
receive them on the left side, good lucke ; if on the right side, ill
lucke insueth : bicause terrene and mortall things are opposite & con-
trarie to divine and heavenlie things ; for that which the gods
deliver with the right hand, falleth to our left side ; and so contrari-
wise.
147.
An'st. in au-
guriis.
Plutarch
dulelh l)y
Iiis k-avc,
i'l.r all his
learning.
The xiiii. Chapter.
The division of aUi^Krie, persons adinittable into the colleges
of augtirie, of their superstition.
I HE latter divinors in these mysteries, have divided their
soothsaiengs into twelve superstitions : as Augustiniis
NipJins termeth them. The first is prosperitie ; the
second, ill lucke, as when one goeth/ out of his house, and
seeth an unluckie beast heng on the right side of his waie ; the third
is destinie ; the fourth is fortune ; the fift is ill hap, as when an in-
fortunate beast feedeth on the right side of your waie ; the sixt is
utilitie ; the seventh is hurt ; the eight is called a cautell, as when a
beast followeth one, and staieth at any side, not passing beyond him,
which is a signe of good lucke ; the ninth is infelicitie, and that is
contrarie to the eight, as when the beast passeth before one ; the
tenth is perfection ; the eleventh is imperfection ; the twelfe is con-
clusiin.* Thus farre he.
Among the Romans none could be received into the college of
augurors that had a bile, or had beene bitten with a dog, &c : and at
the times of their exercise, even at noone daies, they lighted candels.
From whence the papists conveie unto their church, those points of
infidelitie. Finallie, their observations were so infinite and ridiculous,
that there flew not a sparkle out of the fier, but it betokened some-
what.
All!:!,. Niphus
de aicguriisy
lih. I.
203.
\y read, — sion]
Whn were
not admit-
table into
the college
of augurors
among the
Romans.
164
II. Dooke.
The discoverie
O vaine
follic and
foolish va-
nitic !
148,
[• read, witch—]
['n-«(/,— kie]
[» read, his]
Martin.de 20 4
Aries in t-
tract, de su-
perst. contra
tiialeficta.'"'
Apfian. de
bello civili.
[■' read,— ^c/a.]
Augurifi-
call toies.
The XV. Chapter.
Of the common peoples fond and stiperstitiotis colkctioiis and
observations.
MONGST us there be manic women, and effeminat men
(marie papists alwaies, as by their superstition may
appeere) that make great divinations upon the shedding
of salt, wine, &c : and for the observation of daies, and
houres use as great *withcraft as in anie thing. For if one/ chance to
take a fall from a horsse, either in a slipperie or stumbling waie, he will
note the dale and houre, and count that time unluckch* for a journie.
Otherwise, he that receiveth a mischance, wil consider whether he
met not a cat, or a hare, when he went first out of hfr* doores in the
morning ; or stumbled not at the threshhold at his going out ; or put
not on his shirt the wrong side outwards ; or his left shoo on his
right foote, which Attgiistiis Casar reputed for the woorst lucke that
mi.uht befall. But above all other nations (as Martintis de Aries
wit/nesseth) the Spaniards are most superstitious herein ; & of
Spaine, the people of the province of Lnsitania is the most fond.
For one will sale ; I had a dreame to night, or a crowe croked upon
my house, or an owle flew by me and screeched (which augurie
Lncius Silla tooke of his death) or a cocke crew contrarie to his
houre. Another saith ; The moone is at the prime ; another, that the
sun rose in a cloud and looked pale, or a starre shot and shined in
the aire, or a strange cat came into the house, or a hen fell from the
top of the house.
Many will go to bed againe, if they neeze before their shooes be on
their feet ; some will hold fast their left thombe in their right hand
when they hickot ; or else will hold their chinne with their right hand
whiles a gospell is soong. It is thought verie ill lucke of some, that
a child, or anie other living creature, should passe betweene two
friends as they walke togither; for they say it portendeth a division
of freendship. Among the papists themselves, if any hunters, as they
were a hunting, chanced to meet a frier or a preest ; they thought it
so ill lucke, as they would couple up their hounds, and go home,
being in despaire of any further sport that daie. Marrie if they had
used venerie with abegger, they should win all the monie they plaied
for that daie at dice. The like follie is to be imputed unto them, that
observe (as true or probable) old verses, wherein can be no reasonable
cause of such effects ; which are brought to passe onlie by Gods
power, and at his pleasure. Of this sort be these that follow :
of Witchcraft.
Chap. 1 6.
165
Vincenti fesio si sol radiet vtemor esto,
Remember on S. Vincents daie,
If that the sunne his beames displaie.
Clara dies Pauli bona tempora denotat anni^
If Paule th'' apostles daie be cleare,
It dooth foreshew a liickie yeare.
Si sol splendescat Maria purifcante,
Major erit glacies post festwn quciiii fuit ante, II
If Maries purifieng daie.
Be cleare and bright with sttnnie raie,
Then frost and cold shalbe much more.
After the feast tJian was before.
Serb rtibens ccelum eras indicat esse seremcm,
Si fnane rubescit, ventus vel phivia crescit.
The skie being red at evening,
Forcshewes a faire and cleare morning;
But if the mof-ning riseth red,
Of wind or raine we shalbe sped.
Some sticke a needle or a buckle into a certeine tree, neere to the
cathedrall church of S. Christopher, or of some other saint ; hoping
thereby to be dehvered that yeare from the headach. Item maids
forsooth hang some of their haire before the image of S. Urbane,
bicause they would have the rest of their haire grow long and be
yellow. Item, women with child runne to church, and tie their girdles
or shoo latchets about a bell, and strike upon the same thrise, think-
ing that the sound thereof hasteth their good deliverie. But sithence
these things beginne to touch the vanities and superstitions of incan-
tations, I will referre you thither, where you shall see of that stuffe
abundance ; beginning at the word Habar.
Englished by
Abraham
Fleming.
By Ah. Fle-
ming.
203. 149.
By Ab. Fle-
ming.
By A b. Fle-
ming.
Seeke more
hereof in
the word
Habar.
The xvi. Chapter.
How old writers varie about the matter, the maner and the meaftes,
whereby things augurifcall are mooved.
[HEOPHRASTUS and Themistius affirme, that whatso-
ever happeneth unto man suddenlie and by chance,
commeth from the providence of God. So as Themistius
gathereth, that men in that respect/ prophesie, when they 206.
speake what commeth in their braine, upon the sudden ; though not
knowing or understanding what they saie. And that seeing God hath
1 66
II Booke.
The discoverie
Avcvroes. 12. ^ Care for us, it agreeth with reason (as TheopJu^astus saith) tliat he
vidiithysu. shew US by some meane whatsoever shall happen. For with Pytha-
goras he concludeth, that all foreshewcs and auguries are the voices
and words of God, by the which he foretelleth man the good or evill
that shall beetide.
Trisniegistits affirmeth, that all augurificall things are mooved by
divels ; Porpliyrie saith by gods, or rather good angels : according to
the opinion of Plotimis and laiiib/ichus. Some other affirme they
are mooved by the moone wandering through the twelve signes of
the Zodiake : bicause the moone hath dominion in all sudden
matters. The Aegyptian astronomers hold, that the moone order-
eth not those portentous matters, but Stella errans, a wandering
starre, &c./
150. The xvii. Chapter.
Hotu ridiculous an art attgurie is, how Cato mocked it, Arista ties
reasoti against it, fond collections of augurors, who allowed, and
who disallowed it.
iERELIE all these observations being neither grounded
on Gods word, nor physicall or philosophical! reason, are
vanities, superstitions, lies, and meere witchcraft ; as
whereby the world hath long time beene, and is still
abused and cousened. It is written ; Non est vestrum scire tempora
6^ momenta, &r^c : It is not for you to knowe the times and seasons,
which the father hath put in his owne power. The most godlie men
and the wisest philosophers have given no credit hereunto. S.
Augustifie saith ; Qui his divinationibtis credit, sciat sefideni christi-
anavi &^ baptismum pravaricassc, &^ paganum Deiq; ini7nicJtm esse.
One told Cato, that a rat had carried awaie and eaten his hose, which
the partie said was a woonderfull signe. Naie (said Cato) I thinke not
so ; but if the hose had eaten the rat, that had beene a wonderfull
20"/. token indeed. When/ Nonius told Cicero that they should have good
successe in battell, bicause seven eagles were taken in Ponipeies
campe, he answered thus ; No doubt it will be even so, if that we
chance to fight with pies. In the like case also he answered Labienzis,
who prophesied like successe by such divinations, saieng, that
through the hope of such toies, Pompcic lost all his pavillions not long
before.
What wiseman would thinke, that God would commit his counsell
to a dawe, an owle, a swine, or a tode ; or that he would hide his
secret purposes in the doong and bowels of beasts ? Aristotle thus
reasoneth ; Augurie or divinations are neither the causes nor effects
The fond
art of augu-
rie convin-
ced.
Acts. I, 7.
Arist. de
sotnno.
of Witchcraft. chap. ib. 167
of things to come ; Ergo, they doo not thereby foretell things trulie,
but by chance. As if I dreame that my freend will come to my
house, and he commeth indeed : yet neither dreame nor imagination
is more the cause of my freends comming, than the chattering of
a pie.
When Haiiibnl overthrew Marcus Marcellus, the beast sacrificed
wanted a peece of his hart ; therefore forsooth Afarius, when he
sacrificed at Utica, and the beast lacked his liver, he must needs have
the like successe. These are their collections, and as vaine, as if
they said that the building of Tenderden steeple was the cause of
Coodwine sands, or the decaie of Sa7idivicJi haven. 6". Augustine August, lib.
saith, that these observations are most superstitious. But we read in j.'^af.'L "'
the fourth psalme, a sentence which might dissuade anie christian Psai 4, '•
from this follie and impietie ; O ye sonnes of men, how long will you
turne my gloria into shame, loving vanitie, and seeking lies.'' The
like is read in manie other places of scripture.
Of such as allow this follie, I can commend Plinie best, who saith, FUn. lib. na-
that the operation of these auguries is as we take them. For if we 28. 'i:<z/>. 2. '
take them in good part, they are signes of good lucke ; if we take '\ib\il\\'l.]]l
them in ill part, ill lucke/ followeth ; if we neglect them, and wey 151.
them not, they doo neither good nor harme. Thomas of AquiJie
reasoneth in this wise ; The starres, whose course is certeine, have
greater affinitie and communitie with mans actions, than auguries ;
and yet our dooings are neither directed nor proceed from the starres.
Which thing also Ptolome witnesseth, saieng ; Sapiens dominabitur
asU'is^ A Wiseman overruleth the starres./
The 18. Chapter. 208
Fond disti7ictiGns of the heatlieii writers, concerning augurie.
|HE heathen made a distinction betweene divine, naturall,
and casuall auguries. Divine auguries were such, as
men were made beleeve were done miraculouslie, as
when dogs spake ; as at the expulsion of Tarquinius out q Epidius.
of his kingdome ; or when trees spake, as before the death of Ccesar ; Homer. lU-
or when horsses spake, as did a horsse, whose name was Zaiithus.
Manie learned christians confesse, that such things as may indeed
have divine cause, may be called divine auguries ; or rather fore-
warnings of God, and tokens either of his blessings or discontentation :
as the starre was a token of a safe passage to the magicians that
sought Christ ; so was the cockcrowing an augurie to Peter for his
conversion. And manie such other divinations or auguries (if it be
lawfull so to tcrme them) are in the scriptures to be found.
ad. 19.
1 68
11. Booke.
The discoverie
The 19. Chapter.
2og.
Of iiaiiirall and castiall miguric^ the one allowed, and the other
disallowed.
ATURALL augurie is a physicall or philosophical! obser-
vation ; bicause humane and naturall reason may be
yeelded for such events : as if one heare the cocke crow
aj manie times together, a man may ghesse that raine will
follovve shortlie ; as by the crieng of rooks, and by their extraordi-
narie using of their wings in their flight, bicause through a naturall
instinct, provoked by the impression of the heavenlie bodies, they
are mooved to know the/ times, according to the disposition of the
weather, as it is necessarie for their natures. And therefore Jeremie
saith ; Milviis in ccelo cogtiovit tenipus sinon. The physician may
argue a strength towards in his patient, when he heareth him neeze
twise, which is a naturall cause to judge by, and conjecture upon.
But sure it is meere casuall, and also verie foolish and incredible, that
by two neezings, a man should be sure of good lucke or successe in
his businesse ; or by meeting of a tode, a man should escape a
danger, or atchieve an enterprise, &c./
152.
The XX. Chapter.
The vani-
tie of casu-
all augurie.
A confutation of castiall aitgurie which is nieere witchcraft, and upon
what uncertaintie those diviiiations are grounded.
JHAT imagination worketh in man or woman, many
leaves would not comprehend ; for as the qualities
thereof are strange, and almost incredible, so would the
discourse thereof be long and tedious, wherof I had
occasion to speake elsewhere. But the power of our imagination
extendeth not to beasts, nor reacheth to birds, and therefore perteineth
not hereunto. Neither can the chance for the right or left side be
good or bad lucke in it selfe. Why should any occurrent or augurie
be good ? Bicause it commeth out of that part of the heavens, where
the good or beneficiall stars are placed 1 By that reason, all things
should be good and happie that live on that side ; but we see the
contrarie experience, and as commonlie as that.
The like absurditie and error is in them that credit those divina-
tions ; bicause the starres, over the ninth house have dominion at the
time of augurie. If it should betoken good lucke, joy or gladnesse, to
heare a noise in the house, when the moone is in Aries : and contrari-
of II Ifchci'aft.
Ch^p. 2\.
169
wise, if it be a signe of ill lucke, sorrowe, or greefe for a beast to
come into the house, the moone being in the same signe : here might
be found a fowle error and contrarietie./ And forsomuch as both 210.
may happen at once, the rule must needs be false and ridiculous.
And if there were any certeine rules or notes to be gathered in these
divinations ; the abuse therein is such, as the word of God must needs
be verefied therein ; to wit, I will destroie the tokens of soothsaiers, isai. 44, 25.
and make them that conjecture, fooles.
The xxi. Chapter,
That figure-casters are witches, the uncerteintie of their art, and of
their contradictions, Cornelius Agrippas sentence against judiciall
astrologie.
HESE casters of figures may bee numbred among the
cousening witches, whose practise is above their reach,
their purpose to gaine, their knowledge stolne from poets,
their art uncerteine & full of vanitie, more plainly derided
in the scriptures, than any other follie. And thereupon many other
trifling vanities are rooted and grounded ; as physiognomic, palmes-
trie, interpreting of dreames, monsters, auguries, &c ; the professors
whereof confesse this to be the necessarie key to open the knowledge of
all their secrets. For these fellowes erect a figure of the heavens, bj
the exposition whereof (togither with the conjectures of similitudes
and signes) they seeke to find out the meaning of the significators,
attributing to them the ends of all things, contrarie to truth, reason,
and divinitie : their rules being so inconstant, that few writers agree
in/ the verie principles therof. For the Rabbins, the old and new
writers, and the verie best philosophers dissent in the cheefe grounds
thereof, differing in the proprietie of the houses, whereout they wring
the foretelling of things to come, contending even about the number
of spheres, being not yet resolved how to erect the beginnings and
endes of the houses : for Ptolomie maketh them after one sort, Cani-
patius after another, &c.
And as Alpetragus thinketh, that there be in the heavens/
diverse movings as yet to men unknowne, so doo others afiirme (not
without probabilitie) that there male be starres and bodies, to whome
these movings male accord, which cannot be seene, either through
their exceeding highnes, or that hitherto are not tried with anie obser-
vation of the art. The true motion of Mars is not yet perceived,
neither is it possible to find out the true entring of the sunne into
the equinoctiall points. It is not denied, that the astronomers them-
Z
The vaine
and trifling
trickes of
figure -ta-
sters.
153.
Johan. Mon-
tiregius in
cpistola ad
Blatichime:
1 70
u. Booke.
The discoveric
&> Guliel-
mus de san-
cto Clodoald.
Rabbi Levi.
C. A grip, in
lib. de vanit.
scient.
Archelaus.
Cassandtr.
Eudoxus,
selves have received their light, and their verie art from poets, with-
out whose fables the twelve signes and the northerlie and southerlie
figiu'cs had never ascended into heaven. And yet (as C. Agrippa
saith) astrologers doo live, cousen men, and gaine by these fables ;
whiles the poets, which are the inventors of them, doo live in
beggerie.
The verie skilfuUest mathematicians confesse, that it is unpossible
to find out anie certeine thing concerning the knowledge of judge-
ments, as well for the innumerable causes which worke togither with
the heavens, being all togither, and one with the other to be con-
sidered : as also bicause influencies doo not constraine but incline.
For manie ordinarie and extraordinarie occasions doo interrupt them ;
as education, custome, place, honestie, birth, bloud, sickness'^, health,
strength, weakenes, meate, drinke, libertie of mind, learning, &c. And
they that have written the rules of judgement, and agree neerest
therein, being of equall authoritie and learning, publish so contrarie
opinions upon one thing, that it is unpossible for an astrologian to
pronounce a certeintie upon so variable opinions ; & otherwise, upon
so uncerteine reports no man is able to judge herein. So as
(according to Ptolomie) the foreknowledge of things to come by the
starres, dependeth as well upon the affections of the mind, as upon
the observation of the planets, proceeding rather from chance than art,
as whereby they deceive others, and are deceived themselves also./
Astrolo-
gers prog-
nosticati-
ons are like
the answers
of oracles.
154.
The xxii Chapter.
The subtiltie of astrologers to maintei7te the credit of their art, why
they remaine in credit, certeifte impieties conteined in astrologers
assertions.
|F you marke the cunning ones, you shall see them speake
darkelie of things to come, devising by artificiall subtiltie,
doubtfull prognostications, easilie to be applied to everie
thing, time, prince, and nation : and if anie thing come to
passe according to their divinations, they fortifie their old prognosti-
cations with new reasons. Nevertheles, in the multitude/ and varietie
of starres, yea even in the verie middest of them, they find out some
places in a good aspect, and some in an ill ; and take occasion here-
upon to sale what they list, promising unto some men honor, long life,
wealth, victorie, children, marriage, freends, offices ; & finallie everlast-
ing felicitie. But if with anie they be discontent, they saie the starres
be not favourable to them, and threaten them with hanging, drowning,
beggerie, sickenes, misfortune, -Sic. And if one of these prognostica-
of IVitcJicraft.
Chap. 21.
171
213.
tions fall out right, then they triumph above measure. If the
prognosticators be found to forge and lie alwaies (without such
fortune as the blind man had in killing the crow) they will excuse the
matter, saieng, that Sapiens domiitatur astris, wheras (according to
Ai^rippas words) neither the wiseman ruleth the starres, nor the
starres the wiseman, but God ruleth them both. Corn. Tacitus saith,
that they are a people disloiall to princes, deceiving them that
beleeve them. And Varro saith, that the vanitie of all superstitions
floweth out of the bosome of astrologie. And if our life & fortune
depend not on the starres, then it is to be granted, that the astrologers
seeke where nothing is to be found. But we are so fond, mistrustful!
& credulous, that we feare more the fables of Robin good fellow ; as-
trologers, & witches, &; beleeve more the things that are not, than the
things that are. And the more unpossible a thing is, the more we stand
in feare thereof; and the lesse likelie to be true, the more/ we beleeve it.
And if we were not such, I thinke with Cornelius Agrippa, that these
divinors, astrologers, conjurors, and cousenors would die for hunger.
And our foolish light beleefe, forgetting things past, neglecting
things present, and verie hastie to know things to come, doth so
comfort and mainteine these cousenors ; that whereas in other men,
for making one lie, the faith of him that speaketh is so much mis-
trusted, that all the residue being true is not regarded. Contrariwise,
in these cousenages among our divinors, one truth spoken by hap
giveth such credit to all their lies, that ever after we beleeve whatso-
ever they saie ; how incredible, impossible or false soever it be. Sir
Thotnas Moore saith, they know not who are in their owne chambers,
neither who maketh themselves cuckoldes that take upon them all this judidail
1 11 1 r ■ 1 T-. 1 1- T astrologers.
cunnnig, knowledge, and great foresight. But to enlarge their credit,
or rather to manifest their impudencie, they saie the gift of prophesie,
the force of religion, the secrets of conscience, the power of divels,
the vertue of miracles, the efficacie of praiers, the state of the life to
come, &c : doth onlie depend upon the starres, and is given and knowne
by them alone. For they saie, that when the signe of Gemini is
ascended, and Saturne and Mercuric be ioined in Aquarie, in the Astroiogi-
■' call blas-
nmth house of the heavens, there is a prophet borne : and therefore phemies.
that Christ had so manie vertues, bicause he had in that place Saturne
and Gemini. Yea these Astrologers doo not sticke to saie, that the
starres distribute all sortes of religions: wherein y«/z7(?r is the especiall
patrone, who being joined with Saturne, maketh the religion of the
Jcwes; with Mercz{rie, of the Christians; with the Moone, of Anti-
christianitie. Yea they affirme that the faith of everie man male be
knowne to them as well as to God. And that Christ himselfe did use
the election of houres in his miracles; so as the Jewes could not hurt
S. Thomas
Moores
frumpe at
172
II. Booke.
The disc over ie
\:->reiidM-\
Joh II. 8.
&9.
214. 155.
The follie
of our ge-
nethliaks,
or nativiti-
casters.
Senec. lib. de
quasi, na-
tural. 4.
215-
Hilarius
Pirhmair in
arte a f ode-
mica.
him whilest he went io Jentsa/t'/ii., and therefore that *the said to his
disciples that forbad him to go; Are there not twelve houres in the
daie ?/,
The xxiii. Chapter.
IV/io have power to drive awaie divels with their o>ielie presence,
who shall receive of God whatsoever they aske in praier, who shall
obteine everlasting life by nieanes of constellations., as nativiiie-
casters affirme.
HEY sale also, that he which hath Alars happilie placed
in the ninth house of the heavens, shall have power to
drive awaie divels with his onelie presence from them
that be possessed. And he that shall praie to God, when
he findeth the Moone and y?////^r joined with the dragons head in the
middest of the heavens, shall obteine whatsoever he asketh: and that
fupiter and Saturne doo give blessednes of the life to come. But if
anie in his nativitie shall have Sattirne happilie placed in Leone, his
soule shall have everlasting life. And hereunto subscribe Peter de
Appona, Roger Bacon, Guido Bonatus, Arnold de villa nova, and the
Cardinall of Alia. Furthermore, the providence of God is denied,
and the miracles of Christ are diminished, when these powers of the
heavens and their influencies are in such sort advanced. Moses,
Esaie, fob and feremie, seeme to dislike and reject it: and at Rome
in times past it was banished, and by fnstinian condemmed under
paine of death. Finallie, Seneca derideth these soothsaieng witches
in this sort; Amongst the Cleones (saith he) there was a custome, that
the -^fiXa^oc/yvXaKei (which were gazers in the aier, watching when a
storme of haile should fall) when they sawe by anie cloud that the
shower was imminent and at hand; the use was (I sale) bicause of the
hurt which it might doo to their vines, &.c: diligentlie to warne the
people thereof; who used not to provide clokes or anie such
defense against it, but provided sacrifices; the rich, cockes and
white lambes ; the poore would spoile themselves by cutting their
thombes ; as though (saith he) that little bloud could ascend up
to the cloudes, and doo anie good there for their releefe in this/
matter.
And here by the waie, I will impart unto you a Venetian supersti-
tion, of great antiquitie, and at this daie (for ought I can read to the
contrarie) in use. It is written, that everie yeere ordinarilie upon
ascension daie, the Duke of Venice, accompanied with the States,
goeth with great solemnitie unto the sea, and after ctrteine ceremonies
ended, casteth thereinto a gold ring of great value and estimation for
of Witchcraft. chap. j?. 173
a pacificatorie oblation : wherewithal! their predecessors supposed
that the wrath of the sea was asswaged. By this action, as a late
writer saith, they doo Desponsare sibi inare, that is, espouse the sea Joannes Gar-
ropius m Ve-
unto themselves, &c. „,/. ^^^ Hy-
Let us therefore, according to the prophets advise, aske raine f^'^^;^
of the Lord in the houres of the latter time, and he shall verse 2
send white cloudes, and give us raine &c : for surelie,
the idols (as the same prophet saith) have spoken
vanitie, the soothsaiers have seene a lie, and
the dreamers have told a vaine thing.
They comfort in vaine, and therefore
they went awaie like sheepe, &c.
If anie sheepebiter or witch-
monger will follow them,
they shall go alone
for me.//
10. 1.
1/4
i.v Booke.
TJie discove7'ie
3i6. 156.
Prover. i8.
Chron. 30.
Psal. 10.
Psal. 51.
Psal. 139
Jerem. 32.
Isai. 6.
Isai. 50.
Exod. 7. 8. 9.
Prov. 16.
^ The twelfe Booke.
The first Chapter.
The Hebrue word Habar expounded, where also the supposed secret
force of char vies and itichaiitmeiits is shewed, and the effuacie of
words is diverse waies declared.
Psal. 58.
Psal. 58. 4. 5.
Virgil, in
Damone.
By Ab.FU-217.
ming.
HIS Hebrue word Habar, being in Greeke Epathi/i, and
in Latine Incantat'e, is in English, To inchant, or (if you
had rather have it so) to bewitch. In these inchant-
ments, certeine wordes, verses, or charmes, &c : are
secretlie uttered, wherein there is thought to be miraculous efficacie.
There is great varietie hereof : but whether it be by charmes, voices,
images, characters, stones, plants, metals, herbes, &c : there must
herewithall a speciall forme of words be alwaies used, either divine,
diabolicall, insensible, or papisticall, whereupon all the vertue of the
worke is supposed to depend. This word is speciallie used in the 58.
psalme, which place though it be taken up for mine adversaries
strongest argument against me ; yet me thmkes it maketh so with
me, as they can never be able to answer it. For there it plainelie
appeareth, that the adder heareth not the voice of the charmer,
charme he never so cunninglie : contrarie to the poets fabling,
Frigidus in pratis cantando riimpitur anguis.\
The coldish snake in tnedowes greeiie.
With charmes is burst in peeces cleene.
But hereof more shall be said hereafter in due place.
I grant that words sometimes have singular vertue and efficacie,
either in persuasion or disuasion, as also diverse other waies ; so as
thereby some are converted from the waie of perdition, to the
estate of salvation : and so contrariwise, according to the
saieng of Solomon ; Death and life are in the instru-
ment of the toong : but even therein God worketh
all in all, as well in framing the heart of
the one, as in directing the toong of
the other : as appeareth in
manie places of the holie
scriptures.
of If 'itchcraft.
Chap.
'75
The second Chapter.
What is forbidden in scriptiires concerning witchcraft, of the opera-
tion of words, the superstition of the Cabalists and papists, who
createth substances, to imitate God in some cases is presumption,
words of sanctification.
HAT which is forbidden in the scriptures touching in-
ch antment or witch craft, is not the wonderfull working
with words. For where/ words have had miraculous
operation, there hath beene alwaies the special! provi-
dence, power and grace of God uttered to the strengthening of the
faith of Gods people, and to the furtherance of the gospell : as when
the apostle with a word slue Ananias and Saphira. But the propha-
nation of Gods name, the seducing, abusing, and cousening of the
people, and mans presumption is hereby prohibited, as whereby manie
take upon them after the recitall of such names, as God in the
scripture seemeth to appropriate to himselfe, to foreshew things to
come, to worke miracles, to detect fellonies, &c : as the Cabalists in
times past tooke upon them, by the ten names of God, and his angels,
expressed / in the scriptures, to worke woonders : and as the papists
at this daie by the like names, by crosses, by gospels hanged about
their necks, by masses, by exorcismes, by holie water, and a thousand
consecrated or rather execrated things, promise unto themselves and
others, both health of bodie and soule.
But as herein we are not to imitate the papists, so in such things,
as are the peculiar actions of God, we ought not to take upon us to
counterfet, or resemble him, which with his word created all things.
For we, neither all the conjurors, Cabalists, papists, soothsaiers,
inchanters, witches, nor charmers in the world, neither anie other
humane or yet diabolicall cunning can adde anie such strength to
Gods workmanship, as to make anie thing anew, or else to exchange
one thing into another. New qualities may be added by humane art,
but no new substance can be made or created by man. And seeing
that art faileth herein, doubtles neither the illusions of divels, nor
the cunning cA witches, can bring anie such thing truelie to passe.
For by the sound of the words nothing commeth, nothing goeth, other-
wise than God in nature hath ordeined to be doone by ordinarie
speech, or else by his speciall ordinance. Indeed words of sanctifica-
tion are necessarie and commendable, according to S. Paules rule ;
Let your meat be sanctified with the word of God, and by praier. But
sanctification dooth not here signifie either change of substance of the
157
2lS.
Jonas.
Words of
sanctifica-
tion, and
wherein
they con-
sist.
176
I J Booke.
The discoverie
meate, or the adding of anie new strength thereunto ; but it is sanc-
tified, in that it is received with thanksgiving and praier ; that our
bodies may be refreshed, and our soule thereby made the apter to
glorifie God.
An ample
description
of women
commonlie
called wit-
ches.
The third Chapter.
What effect and offense witches charmes bring, how unapt witches
are^ and how unlikelie to worke those things which they are
thought to doo, what would followe if those things were true which
are laid to their charge.
HE words and other the illusions of witches, charmers,
and conjurors, though they be not such in opera-
tion and efifect, as they are commonlie taken to be :
21 g |R<MSg5SSig| yet they are offensive to the majestie/ and name of
God, obscuring the truth of divinitie, & also of philosophie. For
if God onlie give life & being to all creatures, who can put any
158. such ver/tue or livelie feeling into a body of gold, silver, bread, or
wax, as is imagined ? If either preests, divels, or witches could so
doo, the divine power shuld be checked & outfaced by magicall
cunning, & Gods creatures made servile to a witches pleasure. What
is not to be brought to passe by these incantations, if that be true
which is attributed to witches? & yet they are women that never went
to schoole in their lives, nor had any teachers : and therefore without
art or learning ; poore, and therefore not able to make any provision
of metal or stones, &c : whereby to bring to passe strange matters, by
naturall magicke ; old and stiffe, and therefore not nimble handed to
deceive your eie with legierdemaine; heavie, and commonlie lame,
and therefore unapt to flie in the aire, or to danse with the fairies ;
sad, melancholike, sullen, and miserable, and therefore it should be
unto them {Iiivita Minerva) to banket or danse with Minerva ; or
yet with Herodias, as the common opinion of all writers heerein is.
On the other side, we see they are so malicious and spitefull, that if they
by themselves, or by their divels, could trouble the elements, we should
never have faire weather. If they could kill men, children, or cattell,
they would spare none ; but would destroy and kill whole countries
and housholds. If they could transfer corne (as is affirmed) from
their neighbors field into their owne, none of them would be poore,
none other should be rich. If they could transforme themselves and
others (as it is most constantlie affirmed) oh what a number of apes
and owles should there be of us ! If Incubus could beget Merlins
among us, we should have a joUie manie of cold prophets./
of Witchn^aft. chi,.. 4. 177
The fourth Chapter. 220.
Why God forbad the practise of witchcraft, the absttrditie of the
lawe of the twelve tables, wherejtpon their estimation in miracu-
lous actions is grounded, of their woonderotts works.
HOUGH it be apparent, tjiat the Holie-ghost forbiddeth a common
this art, bicause of the abuse of the name of God, and the ^^^ "f^'
' _ ' versall er-
cousenage comprehended therein : yet I confesse, the cus- ror.
tomes and lawes ahnost of all nations doo declare, that all
these miraculous works, before by me cited, and many other things
more woonderfull, were attributed to the power of witches. The which
lawes, with the executions and judicials thereupon, and the witches
confessions, have beguiled almost the whole world. What absurdities
concerning witchcraft, are written in the law of the twelve tables,
which was the highest and most ancient law of the Romans } Where-
upon the strongest argument of witches omnipotent power is
framed ; as that the wisedome of such lawgivers could not be abused.
Whereof (me thinks) might be made a more strong argument on our
side; to wit. If the cheefe and principall lawes of the world be in this
case ridiculous, vaine, false, incredible, yea and contrarie to Gods
lawe ; the residue of the lawes and arguments to that effect, are to
be suspected. If that argument should hold, it might proove all
the popish lawes against protestants, & the hea/thenish princes lawes 159.
against christians, to be good and in force : for it is like they would
not have made them, except they had beene good. Were it not
(thinke you) a strange proclamation, that no man (upon paine of
death) should pull the moone out of heaven? And yet verie many of ^- Bodnms.
, 1 1 • , 11- , DaniEus.
the most learned witchmongers make their arguments upon weaker Hyperius.
grounds; as namelie in this forme and maner; We find in poets, ^"'""fnuw
that witches wrought such and such miracles ; Ergo they can accom- ^^'^^- ^^aicf.
plish and doo this or that wonder. The words of the lawe are these ;/ * spiueeus.
Qui friigcs incantasset pa^nas dato, Nei^e alicnam segetem pellexeris 221.
excafitando, neq; incantando, Ne agrum dcfriiganto : the sense
wherof in English is this ; Let him be executed that
bewitcheth corne, Transferre not other mens
corne into thy ground by inchantment,
Take heede thou inchant not at all
neither make thy neighbors
field barren : he that dooth
these things shall
die, S;c.
A A
178
12. Bdoke.
The discoverie
A notable
purgation
of C. F. C.
convented
for a witch.
Jilal. malt/,
far. 2. qua. i.
cap. 5.
[* moushoall]
160.
The fift Chapter.
An instance of one arreigned upon the laive of tJte iivch'e tables,
whereby the said la%ve is proved ridiculous., of two witches that
could doo woonders.
LTHOUGH among us, we thinke them bewitched that
waxsuddenlie poore, and not them that growe hastilie rich ;
yet at Rofne yon shall understand, that (as /^//w/Vreporteth)
upon these articles one C. Fut'ius Cressus was convented
before Spurius Albinus ; for that he being but a little while free, and
delivered from bondage, occupieng onelie tillage ; grew rich on the
sudden, as having good crops : so as it was suspected that he transferred
his neighbors corne into his fields. None intercession, no delaie,
none excuse, no deniall would serve, neither in jest nor derision, nor
yet through sober or honest meanes : but he was assigned a peremp-
torie dale, to answer for life. And therefore fearing the sentence of
condemnation, which was to be given there, by the voice and verdict
of three men (as we heere are tried by twelve) made his appearance
at the dale assigned, and brought with him his ploughs and harrowes,
spades and shovels, and other instruments of husbandrie, his oxen,
horsses, and working bullocks, his servants, and also his daughter,
which was a sturdie wench and a good huswife, and also (as Piso
reporteth) well trimmed up in apparell, and said to the whole bench
in this wise ; Lo heere my lords I make mine appearance, according
to my promise and your pleasures, presenting unto you my charmes
and witchcrafts, which have so inriched me. As for the labour, sweat,
wat/ching, care, and diligence, which I have used in this behalfe, I
cannot shew you them at this time. And by this meanes he was dis-
missed by the consent of that court, who otherwise (as it was thought)
should hardly have escaped the sentence of condemnation, and
punishment of death.
It is constantlie aftirmed in M. Mai. that Stafus used alwaies to
hide himselfe in a *monshoall, and had a disciple called Hoppo., who
made Stadlin a maister witch, and could all when they list invisiblie
transferre the third part of their neighbours doong, hay, corne, &c : into
theire owne ground, make/ haile, tempests, and flouds, with thunder
and lightning; and kill children, cattell, &c : reveale things hidden,
and many other tricks, when and where they list. But these two
shifted not so well with the inquisitors, as the other with the Romanc
and heathen judges. Howbcit, Stafus was too hard for them all :
of Witchcraft.
Chap. 6.
1/9
for none of all the lawiers nor inquisitors could bring him to
appeere before them, if it be true that witchmongers write in these
matters.
The sixt Chapter.
Lawes provided for the pii7iishment of such witches as worke
tniracles, whereof some are mentioned^ and of certeinc popish
lawes published a^s^ainst them.
HERE are other lawes of other nations made to this in-
credible effect : as Lex Salicartun provideth punishment
for them that flie in the aire from place to place, and
meete at their nightlie assemblies, and brave bankets, car-
rieng with them plate, and such stuffe, &c : even as we should make
a lawe to hang him that should take a church in his hand at Dover,
and throvve it to Callice. And bicause in this case also popish lawes
shall be scene to be as foolish and lewd as any other whatsoever, and
speciallie as tyrannous as that which is most cruell : you shall heare
what trim new lawes the church oi Rome hath latelie devised. These
are therefore the words of pope Innocent the eight to the inquisitors/
oi Almanie, and oi pope /uli2is the second, sent to the inquisitors of
Bergomen. It is come to our eares, that manie lewd persons, of both
kinds, as well male as female, using the companie of the divels
Incubus and Succubus, with incantations, charmes, conjurations, &c :
doo destroie, &.c : the births of women with child, the yoong of all
cattell, the corne of the feeld, the grapes of the vines, the frute of the
trees : Item, men, women, and all kind of cattell and beasts of the
feeld : and with their said inchantments, &c : doo utterlie extinguish,
suffocate, and spoile all vineyards, ortchards, medowes, pastures,
grasse, greene corne, and ripe corne, and all other podware : yea men
and women themselves are by their imprecations so afflicted with
externall and inward paines and diseases, that men cannot beeget,
nor women bring foorth anie children, nor yet accomplish the dutie of
wedlocke, denieng the faith which they in baptisme professed, to the
destruction of their owne soules, &c. Our pleasure therefore is,
that all impediments that male hinder the inquisitors office, be utterlie
removed from among the people, least this blot of heresie proceed to
poison and defile them that be yet innocent. And therefore we doo
ordeine, by vertue of the apostolicall authoritie, that our inquisitors
of high Almanie, maie execute the office of inquisition by all tortures
and afflictions, in all places, and upon all persons, what and where-
Punishmet
of impossi-
bilities.
223.
A wise lawe
of pope In-
nocent and
Julie, were
it not that
they wan-
ted wit
when they
made it.
i8o
12. Booke.
T//e discoverie
soever, as well in everie place and diocesse, as upon anie person ;
and that as freelie, as though they were named, expressed, or cited in
this our commission.
161.
224.
Virg. eclog. 8.
[* miitavit]
Virg. eilog. 8.
The seventh Chapter.
Poetical authorities coininonlie alleaged by witchmongers, for the
proof e of witches j>iiraculot(s actions, and for confirmation of their
sitpcrnatKrall power.
|ERE have I place and oportunitie, to discover the whole
art of witchcraft ; even all their charmes, periapts,
characters, amulets, praiers, blessings, curssings, hurtings,
helpings, knaveries, cousenages, &c. But first I will
shew what authorities are produced to defend and mainteine the
same, and that in serious sort,' by Bodin, Spinaus, Hemingius,
Vairus, Dancetts, Hyperijis : M. Mai. and the rest.
Carmina vel ccelo posstint deducere lunam,
Carminibtis Circe socios miit avit * Ulyssis,
Frigidus in pratis caniando ruinpitiir attguis :
Inchaniinents pliicke out of the skie,
The nioone, though she be plaste on hie :
Dame Circes with hir charmes so fine,
Ulysses mates did ttcrne to swine :
The snake with charmes is burst in twaine,
hi medowes, where she dooth remaine.
Againe out of the same poet they cite further matter.
Has herbas, atqj hcec Panto mild lecta venena.
Ipsa dedit Mceris : nascutttur plurima Ponto.
His ego scepc lupain fieri, (&-» se condere sylvis,
Mcerim scepe animas imis exire sepulchris,
Atqj satas alio vidi traducere messes.
These herbs did Meris give to me,
And poisons plicckt at Pont us.
For there they growe and multiplie,
And doo not so amongst us.
With these she made hir selfe become,
A wolfe, and hid hir in the wood.
She fetcht up soules out of their toome,
Remoovijig come frotn luhere it stood.
of WitcJicraft.
FurtJicrmore out of Ovid tliey allcdi^e these folowiiig.
Node volant, puerosq; pettint nutricis egentes,
Et vitiant amis corpora capta stiis :
Carper e dicuntitr lactentia viscera rostrisj
Et plenwnpotir' sanguine gutur habent :
To cliildren they doo flie by night.
And catch them while their nursses sleepe,
And spoile theit little bodies qieite,
And home they beare them in their beake.
Againc out of Virgill in forme following.
Hinc mihi Massy Ics gentis monstrata sacerdos,
Hesperidum templi custos, epuldsqj draconi
Qttce dabat, &^ sacros servabat in arbore ramos,
Sparge ns humida mella, soporiferi'imq; papaver.
Hcec se carminibus promittit solvere mentes,
Quas velit, ast aliis dur as'-' immittere curas,
Sistere aquamfluvits, &^ vert ere sidera retro,
Nocturnosq; ciet manes, nnigire videbis
Sub pedibus terrain, &^ descendere montibus ornos .
From thetice a virgifte preest is come,
from out Massyla land.
Sometimes the temple there she kept,
and from hir heavenlie hand
The dragon meate did take : she kept
also the frute divine.
With herbes and liquors sweete that still
to sleepe did men incline.
The minds of men {she saitJi) from love
with charmes she can utibind.
In who?n she list : but others can
she cast to cares unkind.
The running streames doo stand, and from
their course the starres doo wreath.
And soules she conjtire can : thou shall
see sister underneath
The ground with roring gape, and trees
and tnountaines turne upright, &r^c.
Moreover out of Ovid they al ledge as followeth.
Ciim volui ripis ipsis jnirantibus amftes
Infontes'^ rediere suos, coiiciissaqj sisto,
Chap. 7.
181
Ovid. fast. 6.
162.
22s.
Virg. Ai'ne. 4.
[* duras]
Tho. Phaiers
translation of
the former
words of
Virg.
Ovid, mda-
nior. 7.
\r In fontes\
1 82 IS. Booke. The discover ie
226. Stantia concutio^ cantii frcta mcbila pello,
A^iibildq; tnduco^ ventos abigoq; vocoqj,
Viper eas rumpo verbis 6^ carinhte fauces,l
163. Vtvdqiie sax'a, sua conviclsdque robora terra,
Et sylvas inovco, jubeoque tremescere monies,
Et mu^i^Jre solum, matie'sque exire sepuhiiris,
Te'que luna traho, ^c :
The rivers I can make 7-etire,
Into the fountaijies whence they Jlo,
( Whereat the banks themselves admire)
I can make standing waters go,
With charnies I drive both sea and clowd,
I make it calme and blowe alowd.
The vipers jawes, the rockie stone,
With words and charmes I breake iii twaine
The force of earth congeald in one,
I moove and shake both zuoods and plaitie ;
I make the soules of men arise,
I ptill the moone out of the skies.
Also out of the same poet.
Ovid, de Virbdquc ter dixit placidos facientia somnos,
"■ Quce mare turbatum, qua fltatiina concita sis tan t .
And thrise she spake the words that causd
Sweete sleepe and quiet rest,
She staid the raging of the sea,
And jnightie flotids supp7'est.
Ovid, de Et viiserum tenues in jecur uroet acus, ■
Medea, -^ "^ '
epis 0 a. 4. ^j^^ sticketh also necdels fine
In livers, whereby incn doo pine.
3 . A mor. A Iso out of Other poets.
Eilog. 6.
Carjnine Icesa Ceres, sterilem vanescit in herbam,
Deficitint Icesi carmine fontis aquce,
Illicibus glandes, cantatdque vitibus uva\
22y. Decidit, 6^ nullo poma movente fluiait :
With charnies the come is spoiled so,
As that it vades to barren gras.
With charmes the springs are dried loive,
That none can see ivhere water was.
of Witchcraft.
Cliap.
i8
The grapes fro»i vines, tJie mast from okes,
And beats downefrute with charniiftg strokes, j
(2u(£ sidera excantata 7)oce Thessala
Lundmque ccelo diripit :
She plucks downe moo7ie and starres/ro/n skie,
With chaunting voice of Thessalie.
Hanc ego de ca'lo ditcetitetn sidera vidi,
Fluminis ac rapidi carmijie vertit iter,
HcEC cantu fi)iditqiie solum, nia}iesque sepulchris
Elicit, (St* tepido devorat ossa rogo :
Ciitn lubet hcec tristi depellit bimina ca'lo.
Cum lubet czstivo cojivocat orbe nives :
She plucks each star out of his throne.
And turneth backe the raging waves,
With charmes she makes the earth to cone.
And raiscth soules out of their graces :
She bur7ies mens bofies as with afire,
Aftd pulleth downe the lights front heaven.
And makes it snowe at hir desire
Even in the midst of summer season.
Mens hausti nulla sanie polluta veneni,
Incantata peril :
A man inchanted runneth mad.
That never anie poison had.
Cessavere vices remm, dilatdgue lojiga
Hasit fiocte dies, legi non paruit cether,
Torpuit ^ prceceps audita carmine jnundus :
The course of nature ceased quite, I
The aire obeied not his lawe,
The dale delaid by lengtJi of night,
Wliich made both dale and night to yaive ;
And all was through thai charming gearc.
Which causd the world to quake for feaj-e.
Carmine Thcssalidum dura in pnecordiajhcxit,
Non fat is adductus amor, flajninisque sever i
Illicitis arsere ignes :
With Thcssall charmes, and not by fate
Hot love is forced for toflowe,
Even where before hath beene debate.
They cause affection for to growc.
164.
Horac.^ epod. 5
Tihul. de
/(isciitatrice,
lib. I. EUg. 2.
Lucan. lib. de
bello civili. 6.
Idem. Ibid.
228.
Idem. Ibid.
1 84
12. Booke.
TJie discoverie
Idem. Ibid.
165.
C. Maui litis
astronom.
Slice, lib. I.
22g.
Gens iiivisa diis uiaciilandi callida ccslij
Qiios gemiit ierra, tnali qui sidera Diitndi
fiirdqiie Jixaruin possiiiit pervertere rej'ioii :
Nam nunc stare polos, ^ fliimma niittere Jioruni,
Aethera sub terras adigiint, viontesqtce revelbuit :
These witches haiefull unto Cod,
A nd ctmnitig to defile the aire,
Which can disorder with a nod
The course of nature everie where,
Doo cause the wandring starres to stale
And drive the winds beelow the ground.
They send the streaines another wale,
And throwe downe hilles where they abound.
Unguis dixere volucrum,
Consultare fibras, 6^ rumpere vocibus angiies,
Solicitare umbras, ipsunique Acheronta mover e,
hi noctemque dies, ifi Itccem vertere nodes.
Omnia conando docllls solertla vincii :
They talked with the toongs of birds,
Cojtsultlng tvlth the salt sea coasts,
They burst the snakes with witching words,]
Solllciting the splrltuall ghosts.
They turne the flight Into the dale,
And also drive the light awale :
And what 1st that cannot be made
By them that doo applle this trade f
Ovid Mcta-
nioi'plj. lib.
fab. 2.
The eight Chapter.
Poetrle and poperle compared In inchantimnts, popish wltchmongers
have more advantage herein than protestants.
OU see in these verses, the poets (whether in earnest or
in jest I know not)" ascribe unto witches & to their
charmes, more than is to be found in humane or dia-
bolicall power. I doubt not but the most part of the
readers hereof will admit them to be fabulous ; although the most
learned of mine adversaries (for lacke of scripture) are faine to pro-
duce these poetries for proofes, and for lacke of judgement I am sure
doo thinke, that Actceons transformation was true. And why not.''
As well as the metamorphosis or transubstantiation of Ulysses his
of Witchcraft.
Chap. 9.
i«5
companions into swine : which S. Augustine, and so manie great
clarkes credit and report.
Neverthelesse, popish writers (I confesse) have advantage herein of
our protestants : for (besides these poeticall proofes) they have (for
advantage) the word and authoritie of the pope himselfe, and others
of that/ holie crue ; whose charmes, conjurations, blessings, curssings,
&c : I meane in part (for a tast) to set downe ; giving you to under-
stand, that poets are not altogither so impudent as papists herein,
neither seeme they so ignorant, prophane, or impious. And there-
fore I will shew you how lowd also they lie, and what they on the
other side ascribe to their charmes and conjurations ; and togither
will set downe with them all maner of witches charmes, as conveni-
entlie as I maie./
Ovid. Meta-
mor/'li. 14.
fab. 5, 6.
166.
The au-
thors tran-
sition to his
purposed
scope.
The ninth Chapter.
Popish periapts, amulets and charmes, agnus Dei, a wastcote of
proof e, a charme for the falling evill, a writing broiight to S. Leo
from heaven by an angell, the verities of S. Saviors epistle, a
charme against theeves, a writitig found in Christs wounds, of
the crosse, ^c.
HESE vertues under these verses (written by pope Urbane
the fift to the emperour of the Grcecians) are conteined in
a periapt or tablet, to be continuallie worne about one,
called Agnus Dei, which is a little cake, having the
picture of a lambe carrieng of a flag on the one side ; and Christs
head on the other side, and is hollow : so as the gospell of S. John,
written in fine paper, is placed in the concavitie thereof : and it is
thus compounded or made, even as they themselves report.
Balsatnus (Sr* munda cera, cum chrisinatis unda
CojtfciuTit agnunt, quod munus do tibi magnum,
Fonte velut natum, per mystica sanctificatum :
Fulgura desursum depellit, &> omne malignum,
Peccatuin frangit, ut Christi sanguis, &> angit,
PrcBgnans servatur, simul &^ partus liberaiur,
Dona refert dignis, virtutem destruit ignis,
Portatus munde de fluctibus eripit undce :
Balme, virgine wax, attd holie water,
an Agnus Dei make :
A gift than which none can be grealer,
1 send thee for to take.
B B
330.
Englished by
Abrahatn
Fleming.
Looke in
the Bee-
hive of the
1 86
IJooke.
The disc over ie
Komish
church.
Lib. 4. cap.
fol. 243.
23J.
167.
From foHiiteiHe cleere the same hath issue,
VI secret sanctijide :
Gainst ligJitning it hath soTcraigiie 7'ertiie,
and thunder crackes beside.]
Ech Jiainous sinnc it 7veares and wasteth,
even as Christs precious blood.
And women, whiles their travcll lasteth,
it saves, it is so good.
It doth bestow great gifts and graces,]
on such as well deserve :
And borne about in noisome places,
frofn perill doth preserve.
The force of fire, whose heat destroieth,
it breaks and bringeth downe :
And he or she that this enjoieth,
no tvater shall them drowne.
The maner
of making
a waste -
cote of
proofe.
^1 A charme against shot, or a wastcote of proofe.
BEfoie the comming up of these Agtms Deis, a holie garment
called a wastcote for necessitie was much used of our forefathers,
as a holy relike, &c : as given by the pope, or some such archcon-
juror, who promised thereby all manner of immunitie to the wearer
thereof ; in somuch as he could not be hurt with anie shot or other
violence. And otherwise, that woman that would weare it, should
have quicke deliverance : the composition thereof was in this order
following.
On Christmas daie at night, a threed must be sponne of flax, by a
little virgine girle, in the name of the divell : and it must be by hir
woven, and also wrought with the needle. In the brest or forepart
thereof must be made with needle worke two heads ; on the head at
the right side must be a hat, and a long beard ; the left head must
have on a crowne, and it must be so horrible, that it maie resemble
Belzebub, and on each side of the wastcote must be made a crosse.
M
23^
^ Against the falling evill.
Oreover, this insuing is another counterfet charme of theirs,
whereby the falling evill is presentlie remedied.
Caspar fert tnyrrham, thus Melchior, BaltJiasar aurum,
Hcec tria qui secutn portabit nomina regumj
Solviiur a morbo Christi pictate caduco.
of Witchcraft. chap. 9. 187
Gasper with his niyrh begamie
these presents to tin/old.
Then Melchior brought in fnmkincense^
and Balthasar brought in gold.
Now he that of these holie kings
the tianies about shall beare,
The falling yll by grace of Christ
shall Jiever need tofeare.
This is as true a copie of the holie writing, that was brought downe
from heaven by an angell to S. Leo pope of Rome ; & he did bid / him 168.
take it to king Charles, when he went to the battell at Roncevall. And These ef-
. fects are
the angell said, that what man or woman beareth this writing about them too good to be
with good devotion, and saitheverie da\&\.\\ret Pater iiosters^ihree Aves, sucV" pat-
and one Creede, shall not that daie be overcome of his enimies, either '^^.^'^ P^epe
bodilie or ghostlie ; neither shalbe robbed or slaine of theeves, pesti-
lence, thunder, or lightening ; neither shall be hurt with fier or water,
nor combred with spirits, neither shall have displeasure of lords or
ladies : he shall not be condemned with false witnesse, nor taken with
fairies, or anie maner of axes, nor yet with the falling evill. Also, if a
woman be in travell, laie this writing upo hir bellie, she shall have
easie deliverance, and the child right shape and christendome, and
the mother purification of holy church, and all through vertue of these
holie names of Jesus Christ following :
^fesus »J< Christus ^ Messias ^ Soter ^ Emmanuel ^ Sabbaoth
►J* Adonai ^ Unigenitus ^ Majestas ^ Paracletus ^ Salvator noster
4* A^iros iskiros ►J* Agios ^ Adanatos ^ Gasper *^ Melchior *^ &-•
Balthasar ^ Matthceus ►J* Marcus ►J* Lucas ^fohannes.
The epistle of S. Savior, which pope Leo sent to king Charles,
saieng, that whosoever carrieth the same about him, or in what daie
so ever he shall read it, or shall see it, he shall not be killed with anie
iron toole, nor be burned with fier, nor be drowned with water, neither
anie evill man or other creature male hurt him. The crosse of Christ
is a woonderfuU defense >^ the crosse / of Christ be alwaies with 2jj.
me "^ the crosse is it which I doo alwaies worship »I< the crosse of
Christ is true health >^ the crosse of Christ dooth lose the bands of
death ^ the crosse of Christ is the truth and the waie ^ I take my
journie upon the crosse of the Lord >^ the crosse of Christ beateth
downe everie evill »^ the crosse of Christ giveth all good things *f" the
crosse of Christ taketh awaie paines everlasting ►{< the crosse of
Christ save me ►J* O crosse of Christ be upon me, before me, and
behind me ^J" bicause the ancient enimie cannot abide the sight of
12. Booke.
The discoverie
thee 4* the crosse of Christ save me, keepe me, governe me, and direct
me »^ Thomas bearing this note of thy divine majestie ^ Alpha »^
Omega ^ first ^ and last ^ middest ^ and end ^ beginning ^ and
first begotten ^J* wisedome ^ vertue ^.
[.p=per or par]
[•* a m 2. ed.]
169.
^ A popish periapt or charme, which must never be said, but
carried about one, against theeves.
IDoo go, and I doo come unto you with the love of God, with
the humilitie of Christ, with the holines of our blessed ladie, with the
faith oi Abraham, with the justice oi Isaac, with the vertue oi David,
with the might of Peter, with the constancie of Paule, with the word
of God, with the authoritie of Gregorie, with the praier of Clement,
with the floud oi Jordan, _p _p p c g e g a q q est p t \ kabglkiax
t g t b am* g 2 4. 2 iqypxcgiqaggpo q q r. Oh onelie Father
^ oh onlie lord *^ And Jesus ^ passing through the middest of
them ^ went "^ In the name of/ the Father ^ and of the Sonne ^
and of the Holie-ghost ►f".
[* From Fona is
in Rom. from
titulus in
Ital.]
• If the party
faile in the
number,
he may go
whistle for
a pirdon.
TI Another amulet.
^Oseph of Arimathea did find this writing upon the wounds of the
^ side of Jesus Christ, written with Gods finger, when the bodie was
taken away fro the crosse. Whosoever shall carrie this writing about
him, shall not die anie evill death, if he beleeve in Christ, and in all
perplexities he shall soone be delivered, neither let him feare any
danger at all. Fons ►{< alpha 6^ omega 4* figa ^figalis ^ Sabbaoth
»J< Eimnanuel ►J* Adonai ►f* <? ►J* Neray ^ Elay ^ I he ►{< Rentone ^
Neger '^ Sahe »^ Pangetofi ^ Conimen ^ a ^ g ^ I *b a 1^ Mat-
tha:us ^ Marcus ^ Lucas »J< Johannes ^ >f" ►^ titulus triumphalis ►{<
234. Jesus Nasajrejiics rex JudcEorum ^ ecce doininicce crucis signum 4<
Jugite partes adversce, vicit leo de tribu Judcs, radix, David, aleluijah,
Kyrie eleeson, Christe eleeson, pater nostcr, ave Maria, (Sr= ne nos,
dr^ veniat super nos salutare tuum : Oretnus, &^c.*
I find in a Primer intituled The houres of our Ladie, after the use of
the church of Yorke, printed anno 15 16. a charme with this titling in
red letters ; To all them that afore this image of pitie devoutlie shall
saie * five Pater nosters, five Aves, and one Credo, pitiouslie behold-
ing these armes of Christs passion, are granted thirtie two thousand
seven hundred fiftie five yeares of pardon. It is to be thought that
this pardon was granted in the time of pope Bonijace the ninth ; for
Plaiina saith that the pardons were sold so cheape, that the apostoli-
call authoritie grew into contempt.
of Witchcraft . »^iiap. 9 189
^[ A papisticall charme.
Signum sanctce criicis defendat me ci }>ialis prcEscntlbus, prceterttis,
^ futuris^ mteriortbus &^ exterioribtes : that is, The signe of the crosse
defend me from evils present, past, and to come, inward and out-
ward.
^1 A charme found in the canon of the masse.
Also this charme is found in the canon of the masse, Hcec sacro-
sancta commixtio corporis &^ sanguinis domini nostri fesu Christi
fiat mihi, oninibiisque stnnentibus^ salus mentis 6r^ corporis, &^ ad
vitam promerendam, &^ capessenda/n, prcFparatio salutaris : that is.
Let this holie mixture of the bodie and bloud of our Lord Jesus Christ,
be unto me, and unto all receivers thereof, health of mind and bodie,
and to the deserving and receiving of life an healthful! preparative.
^ Other papisticall charmes.
Aqua benedicta, sit mihi salus &s^ vita :
Let holie water be. both health and life to me. By Ab. FU-
Adqtte nojnen Martini otnnis hcereticus fugiat pallidus^
When Martins name is soong or said.,
Let heretikes flie as men disjnaid.j
But the papists have a harder charme than that ; to wit, Fier and ^jj.
fagot, Fier and fagot./
% A charme of the holie crosse. 170.
Nulla salus est in domo,
Nisi cruce inunit homo
Superliminaria.
Neque sentit gladium,
Nee amisit filiuin,
Quisquis egit talia.
No health within the house dooth dwell,
Except a man doo crosse him well.,
at everie doore or frame.,
He never feeleth the swords point.,
Nor of his sonne shall loose a Joint,
that dooth performe the same.
Furthermore as followeth.
Ista SUOS fortiores Sancta crux
temper facit, o^ vtctores, iah4ti/ero
190
12. Bookc
The discoverie
Chrtsto.
O blasphoc-
miani inc-
narrabiUm !
Englished 2j6.
by Abraham
FUmitig.
Looke in
the Bee-
hive of the
Romish
church. lib.
4. cap. 3.
fol. 251, 252.
171.
Morbos sanat &-» lani^tcores,
Repriviit dcetnonia.
Dat captivis liberiateni,
VitcB cofifert iiovitatem,
Ad antiqiiain dia^nilafoii.
Crux reduxit oninia.
O Crux lignum trimnphale,
Muudi vera salus vale,
Inter ligna indium tale,
Fronde, fiore, gerniine.
Medicina Christiaiia,
Salva sanos, agros saiia,
Quod noft valet vis huniana,
Fit in ttio nomine, dr^cj
It makes Jiir sotildiers excellent,
and crow net h them with victorie.
Restores the lame and impotettt,
and healeth everie maladie.
The divels of hell it co7iquereth,
release th from imprison men t,
Newnesse of life it offereth,
it hath all at commandement.
O crosse of wood incomparable,
to all the world most holsome :
A^o wood is halfe so honoiirable,]
in branch, in bud, or blossome.
O medcine which Christ did ordaine,
the sound save everie hower.
The sicke and sore make whole againe,
by vertue of thy power.
And that which mans unablenesse,
hath never coinprehended,
Grant by thy name of holinesse,
it may befullie ended, ^c.
IT A chartne taken out of the Primer.
This charme following is taken out of the Primer aforesaid.
Omnipotens *f< Dominus ^ Christus *i> Messias *^ with 34. names more,
& as many crosses, & then proceeds in this wise ; Ista nomina me
protegant ab omni adversitate, plaga, &= infirmitate corporis (fr*
of Witchcraft. chap. lo. 191
aiiimcs, pleiic llberent, &^ asshfent in atixiliuni ista no)niiia regievi,
Casper, dr'c : Qr^ 12 apostoli {videlicet) Petrus, &=€ .• fir* 4 evangelistce
{videlicet) Matthceies, &^c: iiiihi assistent in omnibus necessitatibus
fneis, ac me defendant &-= liberent ab omnibus periculis S^ corporis Ss-'
an in ice, Si" omnibus i>ialis prceteritis, prcesentibus, &^ fttttiris, &^c.\
The tenth Chapter. 237.
Ho7u to make holie water, and the vertues therof. S. Rufins
charme, of the iveari7tg afid bearing of the name of fesus, that
the sacrament of confession and the eucharist is of as much
efficacie as other charmes, &-" magnified by L. Vairus.
|F I did well, I should shew you the confection of all their
stuffe, and how they prepare it; but it would be too long.
And therefore you shall onlie have in this place a few
notes for the composition of certeine receipts, which in
stead of an Apothecarie if you deliver to any morrowmasse preest,
he will make them as well as the pope himselfe. Marie now they
wax everie parlement deerer and deerer ; although therewithal!, they
utter many stale drugs of their owne.
If you looke in the popish pontificall, you shall see how in eccUsia;
they make their holie water ; to wit, in this sort : I conjure
thee thou creature of water, in the name of the father, and of
the Sonne, & of the Holie-ghost, that thou drive the divell out of
everie corner and hole of this church, and altar ; so as he remaine
not within our precincts that are just and righteous. And water thus
used (as Durandiis saith) hath power of his owne nature to drive in rationali
away divels. If you will learne to make any more of this popish 'lffi]^i°rum.
stuffe, you may go to the verie masse booke, and find manie good
receipts : marrie if you search Du?-andus, &c ; you shall find
abundance.
I know that all these charmes, and all these palterie confections
(though/ they were farre more impious and foolish) will be mainteined 172.
and defended by massemongers, even as the residue will be by witch-
mongers : and therefore I will in this place insert a charme, the
authoritie wherof is equall with the rest, desiring to have their Pom.ser-
opinions herein. I find in a booke called Pomcct^ium sermonum quad- '«""• '^-■
ragesimalium, that S. F}-ancis seeing Rufnusj provoked of the divell 2j8.
to thinke himselfe damned, charged Rufinus to saie this charme, when
he next met with the divell ; Apej'i os, &^ ibi iinponam stircus, which is
igi
12. Booke,
T/ie discoverie
L. Vairtis. lib.
de fascin. 3.
cap. 10.
Idem, ibid.
as much to saie in English as, Open thy mouth and I will put in a
plumme : a verie ruffinlie charme.
Leonard Vairus writcth., De veris, pits, ac Sanctis amuletis fascinum
atqj omnia venejicia destrnentibiis ; wherein he speciallie com-
mendeth the name of Jesus to be worne. But the sacrament of con-
fession he extoUeth above all things, saieng, that whereas Christ with
his power did but throwe divels out of mens bodies, the preest
driveth the divell out of mans soule by confession. For (saith he)
these words of the preest, when he saith, Ego te absolvo, are as
effectuall to drive awaie the princes of darknes, through the mightie
power of that saieng, as was the voice of God to drive awaie the
darknes of the world, when at the beginning he said, Fiat lux. He
commendeth also, as holesome things to drive awaie divels, the sacra-
ment of the eucharist, and solitarines, and silence. Finallie he saith,
that if there be added hereunto an Agnus Dei, and the same be worne
about ones necke by one void of sinne, nothing is wanting that is
good and holesome for this purpose. But he concludeth, that you
must weare and make dints in your forhead, with crossing your selfe
when you put on your shooes, and at everie other action, &c : and
that is also a present remedie to drive awaie divels, for they cannot
abide it.
The eleventh Chapter.
Of the noble balnie used by Moses., apishlie counterfeited ifi the
church of Rome.
I HE noble balnie that i^/^J^i' made, having indeed manie
excellent vertues, besides the pleasant and comfortable
savour thereof ; wherewithall Moses in his pohtike lawes
enjoined kings, queenes, and princes to be annointed in
their true and lawfull elections and coronations, untill the everlasting
2jg. king had put on/ man upon him, is apishlie counterfeited in the
Romish church, with diverse terrible conjurations, three breathings,
crossewise, (able to make a quezie stomach spue) nine mumblings,
and three curtsies, saieng thereunto, Ave sa7tctum oleum, ter ave
saiictum balsamum. And so the divell is thrust out, and the Holie-
ghost let into his place. But as for Moses his balme, it is not now to
be found either in Rome or elsewhere that I can learne. And accord-
ing to this papisticall order, witches, and other superstitious people
follow on, with charmes and conjurations made in forme ; which
manie bad physicians also practise, when their learning faileth, as
maie appeare by example in the sequele./
of WitcJicraft.
Chap. 12.
193
The twelfe Chapter. 173.
The opinio7t of Ferraritts toicching charines, periapts^ appensions,
at/iideis, &^c. Of Homericall viedici/ies, of consiani opifiton, and
the effects thereof
RGERIUS FERRARIUS, a physician in these daies of Arg.Fer.lib
great account, doth sale, that for somuch as by no diet
be
nor physicke anie disease can be so taken awaie or ex-
tinguished, but that certeine dregs and rehkes will
therefore physicians use physicall alligations, appensions,
niethodo. 2.
cap. II.
De Homerica
medicatione.
remaine
periapts, amulets, charmes, characters, &c, which he suppo'seth male
doo good ; but harme he is sure they can doo none : urging that it is
necessarie and expedient for a physician to leave nothing undone that
may be devised for his patients recoverie ; and that by such meanes
manie great cures are done. He citeth a great number of experiments
out of Alexander Tralliaiites, Aetiiis, Octatnaims, Marcellus, PJiilo-
dotus, Archigines, Philostratus, Flhiie, and Dioscorides ; and would
make men beleeve that Galen (who in truth despised and derided all
those vanities) recanted in his latter daies his former opinion, and all
his invectives tending against these magicall cures : writing also a
booke intituled De Homerica medicatione, which no man could ever
see, but one Alexander Trallianus, who saith he saw it :/ and further 240
affirmeth, that it is an honest mans part to cure the sicke, by hooke
or by crooke, or by anie meanes whatsoever. Yea he saith that Galen
(who indeed wrote and taught that Incantamenta sunt inuliercularuni
figinenta, and be the onlie clokes of bad physicians) affirmeth, that
there is vertue and great force in incantations. As for example (saith
Trallian) Galen being now reconciled to this opinion, holdeth and
writeth, that the bones which sticke in ones throte, are avoided and
cast out with the violence of charmes and inchanting words ; yea and
that thereby the stone, the choUicke, the falling sicknes, and all fevers,
gowts, fluxes, fistulas, issues of bloud, and finallie whatsoever cure
(even beyond the skill of himselfe or anie other foolish physician) is
cured and perfectlie healed by words of inchantment. Marie M.
Ferrarius (although he allowed and practised this kind of physicke)
yet he protesteth that he thinketh it none otherwise effectuall, than
by the waie of constant opinion : so as he affirmeth that neither the
character, nor the charme, nor the witch, nor the devill accomplish
the cure ; as (saith he) the experiment of the toothach will manifestlie
declare, wherein the cure is wrought by the confidence or diffidence
CC
This would
be exami-
ned, to see
if Galen be
not slande-
red.
194
\2. Books.
77/ c disc over ie
Englished hy
Abraham
FUming.
174.
as well of the patient, as of the agent ; according to the poets
saieng :
Nos habitat 7ion tartara, sed nee sidera cceli,
Spiritus in tiobis qui viget ilia facit.
Not hellish furies dwell in us,
Nor starres with itifluence heavenlie ;
The spirit that lives and rules in its.
Doth every thing ingeniouslie,i
This (saith he) commeth to the unlearned, through the opinion
which they conceive of the characters and holie words : but the
learned that know the force of the mind and imagination, worke
miracles by meanes thereof; so as the unlearned must have externall
helps, to doo that which the learned can doo with a word onelie. He
saith that this is called Homerica viedicatio, bicause Hotiter dis-
covered the bloud of the word suppressed, and the infections healed
by or in mysteries.
241.
The xili. Chapter.
0/ the effects of amulets, the drift of Afgerius Ferrarius in the
covnnendation of eharmes, Q^c : foure sorts of Homericall medi-
cines, &= the choice thereof; of ifuagination.
S touching mine opinion of these amulets, characters, and
such other babies, I have sufficientlie uttered it elsewhere:
and I will bewraie the vanitie of these superstitious
trifles more largelie hereafter. And therefore at this
time I onelie saie, that those amulets, which are to be hanged or
carried about one, if they consist of hearbs, rootes, stones, or some
other metall, they maie have diverse medicinable operations ; and
by the vertue given to them by God in their creation, maie worke
strange effects and cures : and to impute this vertue to anie other
matter is witchcraft. And whereas A. Ferrarius commendeth cer-
teine amulets, that have no shew of physicall operation ; as a naile
taken from a crosse, holie water, and the verie signe of the crosse,
with such like popish stuffe : I thinke he laboureth thereby rather to
draw men to poperie, than to teach or persuade them in the truth of
physicke or philosophie. And I thinke thus the rather, for that he
himselfe seeth the fraud hereof ; confessing that where these magicall
physicians applie three seeds of three leaved grasse to a tertian ague,
and foure to a quartane, that the number is not materiall.
of Witchcraft.
Cliaii. 14.
195
But of these Homericall medicines he saith there are foure sorts,
whereof amulets, characters, & charmes are three : howbeit he com-
mendeth and preferreth the fourth above the rest ; and that he saith
consisteth in illusions, which he more properlie calleth stratagems.
Of which sort of conclusions he alledgeth for example, how PJiilodotus
did put a cap of lead upon ones head, who imagined he was headlesse,
whereby the partie was delivered from his disease or conceipt. Item
another cured a woman that imagined, that a serpent or snake did
continuallie gnaw and/ teare hir entrailes ; and that was done onelie
by giving hir a vomit, and by foisting into the matter vomited a little
serpent or snake, like unto that which she imagined was in hir bellie.
Item, another imagined that he alwaies burned in the fier, under
whose bed a fier was privilie conveied, which being raked out before
his face, his fancie was satisfied, and his heate allaied. Hereunto
perteineth, that the hickot is cured with sudden feare or strange
newes : yea by that meanes agues and manie other strange and
extreame diseases have beene healed. And some that have lien so
sicke and sore of the gowt, that they could not remove a joint,
through sudden feare of fier, or ruine/ of houses, have forgotten their
infirmities and greefes, and have runne awaie. But in my tract
upon melancholic, and the effects of imagination, and in the discourse
of naturall magicke, you shall see these matters largelie touched.
Foure sorts
of Homeri-
call medi-
cines, and
which is
the prin-
cipal!.
242.
The force
of fixed
fansie, opi-
nion, or
strong con-
ceipt.
175.
The xiiii. Chapter.
Choice of Charmes against the falling evill, the biting of a mad
dog, the stinging of a scorpion, the toothach, for a woman in
travell,for the Kings evill, to get a thorne out of any member,
or a bone out of ones throte, charmes to be said fasting, or at the
gathering of hearbs, for sore eies, to open locks, against spirits,
for the bots in a horsse, and spcciallie for the Duke of Albas
horsse,for sowre wines, ^c.
HERE be innumerable charmes of conjurers, bad physi-
cians, lewd surgians, melancholike witches, and couseners,
for all diseases and greefes ; speciallie for such as bad
physicians and surgions knowe not how to cure, and in
truth are good stufife to shadow their ignorance, whereof I will
repeate some.
For the falling evill.
nPAke the sicke man by the hand, and whisper these wordes
-^ softlie in his care, I conjure thee by the sunne and moone.
1 96 >2 Booke. TJie discoverie
24J. and by the gospell of this daie dehvered by God to Hubert, Giles,
Corneliiis, 2it\A John, that thou rise and fall no more. ^> Otherwise :
Drinke in the night at a spring water out of a skull of one that hath
beene slaine. -;;•- Otherwise : Eate a pig killed with a knife that slew
a man. 4^ Otherwise as foUoweth.
Ananizapta ferit mortem, dtim ladere guar it.
Est mala mors capta, dum dicitur Ananizapta,
Ananizapta Dei nunc miserere mei.
Englished by
A! raham
Flcm ing.
i Ananizapta smite th death, ^
^ ivJiiles haj-me intendeth he, f
K This word Ananizapta say, ,"
J a7id deatli shall captive be, V
\ Ananizapta 6 of God, j
have mercie now on me.
\ A trains t the biting of a Diad dog.
\i^°de'damcti TDUt a silver ring on the finger, within the which these words are
3- cap. 5. JL graven ►{< Habay ►{< habar ►f" hebar ^ & saie to the person
bitten with a mad dog, I am thy saviour, loose not thy life : and then
pricke him in the nose thrise, that at each time he bleed. .?> Other-
wise : Take pilles made of the skull of one that is hanged. -:> Other-
wise : Write upon a peece of bread, Irioni, khiriora, esser, khuder,
176. feres ; and let it be eaten by the/ partie bitten. -:>- Otherwise : O rex
gloricE Jesu Christe, veni cuni pace : In nomine patris max, in nomine
filii max, in nomine spirittts sancti prax : Gasper, Melchior, Balthasar
►Ji prax ►^ max ^ Detes I max *i*
But in troth this is verie dangerous ; insomuch as if it be not
speedilie and cunninglie prevented, either death or frensie insueth,
through infection of the humor left in the wound bitten by a mad
dog : which bicause bad surgions cannot cure, they have therfore
used foolish cousening charmes. But Dodonaus in his herball saith,
that the hearbe Alysson cureth it : which experiment, I doubt not,
will proove more true than all the charms in the world. But where
he saith, that the same hanged at a mans gate or entrie, preserveth
him and his cattell from inchantment, or bewitching, he is overtaken
with foUie.,/
244. % Against the biting of a scorpion.
s
Aie to an asse secretlie, and as it were whispering in his eare ;
I am bitten with a Scorpion.
of Witchcraft. chap. 14. 197
S
If Against tJie toothach.
Carifie the\gums in the greefe, with the tooth of one that
That 1
hath beene slaine. -'t- Oiherviise : Galbes galbaf, galdes galdat.
■if Otherwise : A ab hur hus, &c. •:>■ Otherwise : At saccaring of
masse hold your teeth togither, and say * Os non cotiimhmetis ex eo. You Thafi
-it- Otherwise : stnn/es falcesq: dentata, dentiiaii doloroji iersanate ; "«' b^ake
' A ./ Z-' 3 1- 1 or diminish
O horssecombs and sickles that have so many teeth, come heale me a bone of
now of my toothach. ""'
•[] A chariiie to release a zvomati in traiiell.
THrowe over the top of the house, where a woman in travell
Heth, a stone, or any other thing that hath killed three living
creatures ; namelie, a man, a wild bore, and a she beare.
^ To heale the Kings or Queenes evilly or any other sorenesse in
the throte.
REmedies to cure the Kings or Queenes evill, is first to touch
the place with the hand of one that died an untimelie death.
-;;s- Otherwise : Let a virgine fasting laie hir hand on the sore, and
sale ; Apollo denieth that the heate of the plague can increase,
where a naked virgine quencheth it : and spot three times upon it.
5f A charnie rend in the Romish church, iipon saint Blazes dale,
that will fetch a thorne out of anie place of ones bodie, a bone
07it of the throte., Qr^c : Led. 3.
FOr the fetching of a thorne out of any place of ones bodie, or
a bone out of the throte, you shall read a charnie in the Romish
church upon S. Blazes dale ; to wit. Call upon God, and remember
S. Blaze. This S. Blaze could also heale all wild beasts that were
sicke or lame, with laieng on of his hands : as appeareth in the
lesson red on his dale, where you shall see the matter at large./ /
^ A charnie for the hcadach. 2^j. 177
' I "le a halter about your head, wherewith one hath beene hanged.
^ A char me to be said each morning by a 7vitch fasting, or at least
before she go abroad.
THE fier bites, the fier bites, the fier bites ; Hogs turd over it,
hogs turd over it, hogs turd over it ; The father with thee, the
198
12. Booke.
TJie discoverie
• Though
neither the
hearbe nor
the witch
never camo
there.
Sonne with me, the hoHe-ghost betweene us both to be : ter. Then
spit over one shoulder, and then over the other, and then three times
right forward.
^ Another charme that witches use at the gathering of their
medicinable Jiearbs.
Haile be thou holie hearbe
groiving on the grottnd
All in the mount ''^Calvarie
first wert thou fou7id^
Thou art good for tnanie a sore,
A nd healest matiie a woutid,
In the name of sweete fesus
J take thee from the ground.
^ An old womatis cJiarme, whereivith she did much good in the
countrie, and grew famous thereby.
AN old woman that healed all diseases of cattell (for the which
she never tooke any reward but a penie and a loafe) being
seriouslie examined by what words she brought these things to passe,
confessed that after she had touched the sicke creature, she alwaies
departed immediatelie ; saieng :
My loafe in my lap,
my penie in my pursse ;
Thou are ne'uer the better,
and I am never the ^aursse.j
Note the
force of
constant
opinion, or
fixed fancy.
^^6. Another like charme.
A Gentlewoman having sore eies, made hir monc to one, that
promised hir helpe, if she would follow his advise : which
was onelie to weare about hir necke a scroll sealed up, whereinto
she might not looke. And she conceiving hope of cure thereby,
received it under the condition, and left hir weeping and teares, where-
with she was woont to bewaile the miserable darkenesse, which she
doubted to indure : whereby in short time hir eies were well amended.
But alas ! she lost soone after that pretious Jewell, and thereby
returned to hir woonted weeping, and by consequence to hir sore
eies. Howbeit, hir jewell or scroll being found againe, was looked
into by hir deere friends, and this onelie posie was conteined
therein ;
of Witchcraft.
Chap. 14
199
The div ell pull ojct both thine eies,
Afid *etish in the holes likewise.
178.
may see what constant opinion can doo,
* Spell the
word back-
ward, and
you shall
of Plato; If a mans fansie or mind give him soonesee
assurance that a hurtfull thing shall doo him good, it may doo so, liecharme
Rtq or appensi-
Whereby partlie you
according to the saienf
A
A char me to open locks.
S the hearbes called Aethiopides will open all locks (if all be Theevish
true that inchanters sale) with the help of certeine words : '^ =^''"'^^-
so be there charmes also and periapts, which without any hearbs
can doo as much : as for example. Take a peece of wax crossed in
baptisme, and doo but print certeine floures therein, and tie them in
the hinder skirt of your shirt ; and when you would undoo the locke,
blow thrise therin, saieng ; Arato hoc partiko hoc vtaratarykiit. I
open this doore in thy name that I am forced to breake, as thou
brakest hell gates, In nomine patris, &^ Jilii., &^ spirittis sancii, Amen.
^ A charme to drive awaie spirits that haittit anie house. This is cal-
led and
HAng in everie of the foure corners of your house this sentence counted
written upon virgine parchment ; * Omnis spiritus laudet ceLian^^
Dominum : '^ Mosen habent S^ irophetas : <= Exurmt Deus et dissi-l charme.
^ ^ '^ ' »Psal. I'^o.
b Luk. 16.
c Psa. 64.
Pentur inimici ejus.
^ A prettie charme or conchisiott for one possessed.
THe possessed bodie must go upon his or hir knees to the church,
how farre so ever it be off from their lodging ; and so must
creepe without going out of the waie, being the common high waie, in
that sort, how fowle and durtie soever the same be ; or whatsoever lie
in the waie, not shunning anie thing whatsoever, untill he come to the
church, where he must heare* masse devoutlie, and then followeth
recoverie.
51 Another for the same purpose.
'"pHere must be commended to some poore begger the saieng
A of five Pater nosters, and five Aves ; the first to be said in the
name of the partie possessed, or bewitched : for that Christ was led
into the garden ; secondlie, for that Christ did sweat both water and
bloud ; thirdlie, for that Christ was condemned ; fourthlie, for that he
was crucified guiltlesse ; and fiftlie, for that he suffered to take awaie
• Memo-
randum
that hea-
ring of
masse be
in no case
omitted,
quoth
Nota.
247.
200
12. Booke.
The discoverie
our sinnes. Then must the sicke bodie heare masse eight dales to-
gether, standing in the place where the gospell is said, and must
mingle holie water with his meate and his drinke, and holie salt also
must be a portion of the mixture.
Johannes
Anglicus ex
Consta7itino,
Gualtero,
Bernardo,
Gilberto, iic.
^ Another to the same effect.
THe sicke man must fast three daies, and then he with his parents
must come to church, upon an embering fridaie, and must heare
the masse for that daie appointed, and so likewise the saturdaie and
sundaie following. And the preest must read upon the sicke mans
head, that gospell which is read in September, and in grape harvest,
after the feast of holie crosse In diebus quatuor temporuni, in ember
daies : then let him write it and carrie it aboute his necke, and he
shall be cured./
179.
Barnard, de
bustis in Ro-
sa r. serm.
serm. 15.
% Another charme or witch-craft for the sajne,
THis office or conjuration following was first authorised and
printed at Rome, and afterwards at Avenzon, Anno. 1515. And
least that the divell should lie hid in some secret part of the/ bodie,
everie part thereof is named ; Obsccro te festi Chrisfe, &^c: that is :
I beseech thee O Lord Jesus Christ, that thou pull out of everie
member of this man all infirmities, from his head, from his haire,
from his braine, from his forhead, from his eies, from his nose, from
his eares, from his mouth, from his toong, from his teeth, from his
jawes, from his throte, from his necke, from his backe, from his brest,
from his paps, from his heart, from his stomach, from his sides, from
his flesh, from his bloud, from his bones, from his legs, from his feete,
from his fingers, from the soles of his feete, from his marrowe, from
his sinewes, from his skin, and from everie joint of his members, &c.
Doubtles Jesus Christ could have no starting hole, but was hereby
everie waie prevented and pursued ; so as he was forced to doo the
cure : for it appeareth hereby, that it had beene insufficient for him
to have said ; Depart out of this man thou uncleane spirit, and that
when he so said he did not performe it. I doo not thinke that there
will be found among all the heathens superstitious fables, or among
the witches, conjurors, couseners, poets, knaves, fooles, &c : that ever
wrote, so impudent and impious a lie or charme as is read in Barnar-
di7ie de bustis ; where, to cure a sicke man, Christs bodie, to wit: a
wafer cake, was outwardlie applied to his side, and entred into his
heart, in the sight of all the standers by. Now, if grave authors
report such lies, what credit in these cases shall we attribute unto the
of Witchcraft.
Chap. 14.
201
old wives tales, that Sprenger, Insiitor, Bodhie, and others write ?
Even as much as to Ovids Metamorphosis, Aesops fables, Moores
Utopia, and diverse other fansies; which have as much truth in them,
as a blind man hath sight in his eie.
^ A cha7-})ie for the bots in a horsse.
YOu must both saie and doo thus upon the diseased horsse three
dales together, before the sunne rising: In no))iine pa^tris &^
fi^lii Ss^ spirittis^^sancti; Exorcizo te verinem per Deuiii pa\^trem,
&^ fi*^liuiii &^ spiritiiDi^sanctuni: that is, In the name of God the
Father, the Sonne, & the Holy-ghost, I conjure thee O worme by God
the Father, the Sonne, & the Holy-ghost ; that thou neither eat nor
drinke the flesh bloud or bones of this horsse ; and that thou
hereby maist be made as patient as fob, and as good as S. fohii\
Baptist, when he baptised Christ in fo7-dan. In nomine pa^iris &=
fi>^lii &^ spiritus^sancti. And then saie three Pater nosters, and
three Aves, in the right eare of the horsse, to the glorie of the holie
trinitie. Do^})iiiuis fili\iis spiri-^tiis AIari>^a.
There are also divers bookes imprinted, as it should appeare
with the authoritie of the church of Rome, wherein are conteined
manie medicinall praiers, not onelie against all diseases ofhorsses,
but also for everie impediment and fault in a horsse : in so much as
if a shoo fall off in the middest of his journie, there is a praier to
warrant your horsses/ hoofe, so as it shall not breake, how far so ever
he be from the Smithes forge.
Item, the Duke of Alba his horsse was consecrated, or canonized,
in the lowe countries, at the solemne masse ; wherein the popes bull,
and also his charme was published (which I will hereafter recite) he
in the meane time sitting as Vice-roy with his consecrated standard
in his hand, till masse was done.
249.
180.
The smiths
will canne
them small
thankes for
this praier.
T
^ A charme against vineager.
Hat wine wax not eager, write on the vessell,* Gitstate Ss-' videte, [*Ps 33 gVuig.]
qjiofiiam snavis est Dominus. blas°'h '^-'^
DD
202
12. Booke.
TJie discoverie
The XV, Chapter.
The inchaiitifig of serpetiis atid sfiakes, objections aunsivered con-
cerning the same j fond 7'easons ivhie charmes take effect therin^
Mahoniets pigeon, miracles wrotight by an Asse at Memphis in
Aegypf, popish charjnes against serpents, of miracle workers, the
taiiu'i?!g of snakes, Bodins lie of snakes.
[ONCERNING the charming of serpents and snakes,
mine adversaries (as I have said) thinke they have great
advantage by the words of David in the fiftie eight
psalme ; and by Jeretnie, chapter eight, expounding
the one prophet by Virgil, the other by Ovid. For the words of
Psai. 58. David are these ; Their poison is Hke the poison of a serpent, and
2^0. hke a deafe adder, that stoppeth his/ eare, and heareth not the voice
of the charmer, charme he never so cunningHe. The words of Virgil
are these, Frigidus in pratis cantando rumpitur anguis. As he might
saie, David thou hest ; for the cold natured snake is by the charmes
of the inchanters broken all to peeces in the field where he lieth.
Then commeth Ovid, and he taketh his countriemans part, saieng in
the name and person of a witch ; Vipereas rumpo verbis &^ carmine
fauces ; that is, I with my words and charmes can breake in sunder
the vipers jawes. Marrie feremie on the other side encountereth
this poeticall witch, and he not onelie defendeth, but expoundeth his
fellowe prophets words, and that not in his owne name, but in the
name of almightie God ; saieng, I will send serpents and cockatrices
among you, which cannot be charmed.
Now let anie indifferent man (christian or heathen) judge, whether
the words and minds of the prophets doo not directlie oppugne these
poets words (I will not saie minds :) for that I am sure they did therein
but jest and trifle, according to the common fabling of lieng poets.
And certeinlie, I can encounter them two with other two poets ;
namelie Propertius and Horace, the one merrilie deriding, the other
seriouslie impugning their fantasticall poetries, concerning the power
and omnipotencie of witches. For where Virgil, Ovid, &^c : write
that witches with their charmes fetch downe the moone and starres
from heaven, etc. ; Propertitis mocketh them in these words fol-
lowing : /
181 . At vos deducta: quibus est fallacia Lunce,
Et labor ift magicis sacra piare focis.
En agedum domince fnetttem convertite nostrce,
Et facite ilia meo palleat ore magis.
Virg. eclog. 8.
Oz'id. tneta-
mcr. 7.
Jerern. 8. 17.
of Witchcraft.
Chap. 15.
20'
Ttnic ego crediderivi vobis &^ sidera ^r' amnes
Posse Circe is due ere carniinibus :
But you that hane the sub till slight,
Of/etching doivne the rnoone front skies;
And with inchanting fier bright,
A t tempt to purge your sacrifies:
Lo now, go to, turne {if you can)
Our niada))is mind and sturdie hart,l
And make hir face more pale and wan,
Than mine : which if by magicke art
You doo, then will I soone beleeve,
That by your witching charmes you can
From skies aloft the starres remeeve.
And rivers tttrne from whence they ran.
And that you may see more certeinlie, that these poets did but jest
and deride the credulous and timerous sort of people, I thought
good to shew you what Ovid saith against himselfe, and such as have
written so incrediblie and ridiculouslie of witches omnipotencie :
A^ec medice magicis finduntur cantibus angties.
Nee redit in font es tinda supina suos :
Snakes in the middle are not rive?i
with charmes of witches cu fining,
Nor waters to their fountaines driven
by force of backivard rumiing.
Englished by
Ahraharn
Fleming.
251-
Englished by
Abraham
Flem ing.
As for Horace his verses I omit them, bicause I have cited them in
another place. And concerning this matter Cardanus saith, that at Card. lib. 15.
everie eclipse they were woont to thinke, that witches pulled downe /ap'so.
the sunne and moone from heaven. And doubtles, hence came the
opinion of that matter, which spred so farre, and continued so long in
the common peoples mouthes, that in the end learned men grew to
beleeve it, and to affirme it in writing.
But here it will be objected, that bicause it is said (in the places by Anobjecti-
me alledged) that snakes or vipers cannot be charmed ; Ergo other °^^^
things may : To answer this argument, I would aske the witchmonger
this question, to wit ; Whether it be expedient, that to satisfie his
follie, the Holie-ghost must of necessitie make mention of everie
particular thing that he imagineth may be bewitched ? I would also
aske of him, what privilege a snake hath more than other creatures,
that he onelie may not, and all other creatures may be bewitched ?
on answe-
204 li.Booke. The discoverie
182. I hope they will not sale, that either/ their faith or infidelitie is the
cause thereof; neither doo I admit the answer of such divines as saie,
2j2. that he cannot be bewitched :/ for that he seduced Eve ; by meanes
whereof God himselfe curssed him ; and thereby he is so privileged,
as that no witches charme can take hold of him. But more shall be
said hereof in the sequele.
Dan. in dia- Danaiis saith, that witches charmes take soonest hold upon snakes
and adders ; bicause of their conference and familiaritie with the
divell, whereby the rather mankind through them was seduced. Let
us seeke then an answer for ttiis cavill ; although in truth it needeth
not : for the phrase of speach is absolute, & importes not a speciall
qualitie proper to the nature of a viper anie more, than when I saie ;
A connie cannot flie: you should gather & conclude thereupon, that
I ment that all other beasts could flie. But you shall understand, that
the cause why these vipers can rather withstand the voice & practise
of inchanters and sorcerers, than other creatures, is: for that they
being in bodie and nature venomous, cannot so soone or properlie
receive their destruction by venome, wherby the witches in other
creatures bring their mischeefous practises more easilie to passe,
according to Vir^ils saieng
Virg. gto. 4. CorrupUque lacus, infecit pabtila tabo,
AbfJimm *^ -^^^^ ^^^ "^fi^^ '^^^^^ poisoji Strong
Fleming. Both ponds and pastures all along.
And thereupon the prophet alludeth unto their corrupt and in-
flexible nature, with that comparison: and not (as Treijielius is faine
to shift it) with stopping one eare with his taile, and laieng the other
close to the ground ; bicause he would not heare the charmers voice.
For the snake hath neither such reason ; nor the words such effect:
otherwise the snake must know our thoughts. It is also to be con-
sidered, how untame by nature these vipers (for the most part) are ;
in so much as they be not by mans industrie or cunning to be made
familiar, or traind to doo anie thing, whereby admiration maie be
Feates his procured: as Bomelio Feates his dog could doo ; or MaJioniets pigeon,
Mahomets which would resort unto him, being in the middest of his campe, and
pigeon. picke a pease out of his eare ; in such sort that manie of the people
thought that the Holie-ghost came and told him a tale in his eare:
the same pigeon also brought him a scroll, wherein was written. Rex
esto, and laid the same in his necke. And bicause I have spoken of
^53- ^'^^ doci/litie of a dog and a pigeon, though I could cite an infinite
number of like tales, I will be bold to trouble you but with one
more.
of IVitchcraft.
Cliap, 15.
20:
183.
At Memphis in ^^;cr|''//, among other juggling knacks, which were A stone
there usuallie shewed, there was one that tooke such paines with an thegreaf
asse, that he had taught him all these qualities following. And for t'o^iiiue of
' '^ ^ ° an asse.
gaine he caused a stage to be made, and an assemblie of people to
meete ; which being done, in the maner of a plaie, he came in with
his asse, and said ; The Sidtatie hath great need of asses to helpe to
carrie stones and other stuffe, towards his great building which he
hath in hand. The asse im/mediallie fell downe to the ground, and
by all signes shewed himselfe to be sicke, and at length to give up
the ghost : so as the juggler begged of the assemblie monie towards
his losse. And having gotten all that he could, he said ; Now my
maisters, you shall see mine asse is yet alive, and dooth but counter-
fet ; bicause he would have some monie to buie him provender,
knowing that I was poore, and in some need of releefe. Hereupon he
would needs laie a wager, that his asse was alive, who to everie mans
seeming was starke dead. And when one had laid monie with him
thereabout, he commanded the asse to rise, but he laie still as though
he were dead : then did he beate him with a cudgell, but that would
not serve the turne, untill he addressed this speech to the asse, saieng
(as before) in open audience ; The Sultane hath commanded, that
all the people shall ride out to morrow, and see the triumph, and
that the faire ladies will then ride upon the fairest asses, and will give
notable provender unto them, and everie asse shall drinke of the
sweete water of lYilus : and then lo the asse did presentlie start up,
and advance himselfe exceedinglie. Lo (quoth his maister) now I
have wonne : but in troth the Maior hath borrowed mine asse, for
the use of the old ilfavoured witch his wife : and thereupon immediat-
lie he hoong downe his eares, and halted downe right, as though he
had beene starke lame. Then said his maister ; I perceive you love
yoong prettie wenches : at which words he looked up, as it were with
joifull cheere. And then his maister did bid him go choose one that
should ride upon him ; and he ran to a verie handsome woman, and
touched hir with his head : &c. A snake will never be brought to
such familiaritie, &c. Bodin saith, that this was a man in the like-
nesse of an asse : but I male/ rather thinke that he is an asse in
the likenesse of a man. Well, to returne to our serpents, I will tell
you a storie concerning the charming of them, and the event of
the same.
In the citie of Salisborogli there was an inchanter, that before all
the people tooke upon him to conjure all the serpents and snakes
within one mile compasse into a great pit or dike, and there to kill John. Bodin
them. When all the serpents were gathered togither, as he stood
upon the brinke of the pit, there came at the last a great and a
J. Bod. lih. de
da'm. 2, cap. 6.
254-
Mai. male/,
fart 2. qu. 2.
cap 9.
2o6
13. Booke.
The discoverie
Exorcismes
or conj ura-
tiOs against 184.
serpents.
L. Vair. lib.
de fascinat.
I. cap. 4.
235-
Usurpers of
kinred with
blessed
Paule and
S Katha-
horrible serpent, which would not be gotten downe with all the force
of his incantations : so as (all the rest being dead) he flew upon the
inchanter, and clasped him in the middest, and drew him downe into
the said dike, and there killed him. You must thinke that this was
a divell in a serpents likenesse, which for the love he bare to the
poore snakes, killed the sorcerer ; to teach all other witches to be-
ware of the like wicked practise. And surelie, if this be not true,
there be a great number of lies conteined in M. Mai. and iny. Bodin.
And if this be well weighed, and conceived, it beateth downe to the
ground all those witchmongers arguments, that contend to wring
witching miracles out of this place. For they disagree notablie, some
denieng and some affirming that serpents male be bewitched.
Neverthelesse, bicause in everie point you shall see how poperie
agreeth with paganisme, I will recite certeine charmes against vipers,
allowed for the most part in and by the church of Rojue : as
followeth.
I conjure thee O serpent in this houre, by the five holie woonds
of our/ Lord, that thou remove not out of this place, but here stale,
as certeineUe as God was borne of a pure virgine. -$- Otherwise :
I conjure thee serpent Iti noj/tine patris, &^ Jilii, dr' spiritus sancti :
I command thee serpent by our ladie S. Marie., that thou obeie
me, as wax obeieth the fier, and as fier obeieth water ; that thou
neither hurt me, nor anie other christian, as certeinelie as God
was borne of an immaculate virgine, in which respect I take thee
up. In nomine patris &^ filii, &^ spiritus sancti : Ely lash eiter, ely
lash eiter, ely lash eiter. ■0- Otherwise : O vermine, thou must come
as God came unto the Jewes. 4^ Otherwise : L. Vairus saith,
that Serpens quernis frondibus contacta, that a serpent touched with
oke leaves dieth, and staieth even in the beginning of his going, if
a feather of the bird Jbis be cast or throwne upon him : and that/
a viper smitten or hot with a reed is astonied, and touched with a
beechen branch is presentlie numme and stiffe.
Here is to be remembred, that manie use to boast that they are of
S. Patties race and kinred, shewing upon their bodies the prints of
serpents : which (as the papists affirme) was incident to all them of
S. Paules stocke, Marie they sale herewithall, that all his kinsfolks
can handle serpents, or anie poison without danger. Others likewise
have (as they brag) a Katharine wheele upon their bodies, and they
sale they are kin to S. Katharine, and that they can carrie burning
coles in their bare hands, and dip their said hands in hot skalding
liquor, and also go into hot ovens. Whereof though the last be but a
bare jest, and to be doone by anie that will prove (as a bad fellow in
London had used to doo, making no tariance at all therein :) yet there
of Witchcraft. (hap. 15 207
is a shew made of the other, as though it were certeine and undoubted ;
by annointing the hands with the juice of mallowes, mercuiie, urine,
&c: which for a Httle time are defensatives against these scalding
liquors, and scortching fiers.
But they that take upon them to worke these mysteries and
miracles, doo indeed (after rehearsall of these and such like words
and charmes) take up even in their bare hands, those snakes and
vipers, and sometimes put them about their necks, without receiving
anie hurt thereby, to the terror and astonishment of the beholders,
which naturallie both feare and abhorre all serpents. But these char-
mers (upon my word) dare not trust to their charmes, but use such
an inchantment, as everie man male lawfuUie use, and in the lawful!
use thereof maie bring to passe that they shalbe in securitie, and take
no harme, how much soever they handle them : marie with a woollen
rag they pull out their teeth before hand, as some men sale ; but as
truth is, they wearie them, and that is of certeintie. And surelie this is
a kind of witchcraft, which 1 terme private confederacie. Bodin J-Bodin.iib.
. . . 1 '^^ deem . I .
saith, that all the snakes m one countne were by charmes and cap. 3.
verses driven into another region : perhaps he meaneth h-eland,
where S. Patrike is said to have doone it with his holinesse, &c.
James Sprenger, and Henrie histitor afifirme, that serpents and
snakes, and their skins exceed all other creatures for witchcraft : in
so much as witches doo use to burie them under mens/ threshholds, 2,56.
either of the house or stalles, whereby barrennes is procured both to
woman and beast : yea and that the verie earth and ashes of them
continue to have force of fascination. In respect whereof they wish all
men now and then to dig/ awaie the earth under their threshholds, and 185.
to sprinkle holie water in the place, & also tohang boughes (hallowed
on midsummer dale) at the stall doore where the
cattell stand : & produce examples thereupon,
of witches lies, or else their owne, which
I omit ; bicause I see my booke
groweth to be greater
than I meant it
should
be.
208
12. Booke.
The discover ie
L. Vairus lib.
fascin. i. ca. 5.
Onitio Tus-
can vesialis.
Of the
word (Bud)
and the
Gieeke let-
ters n & A-
^J7-
The xvi. Chapter.
Char7nes to carrie water in a sive, to kfiow ivJiat is spoke7i of us behind
our backs, for bleare eies, to 7/iake seeds to growe well, of images
made of wax, to be rid of a witch, to hang hir up, notable
authorities against liMxxen images, a storie bewraieng the knaverie
of waxen images.
EONARDUS VAIRUS saith, that there was a praier
extant, whereby might be carried in a sive, water, or
other liquor : I thinke it was Clam claie ; which a crow
taught a maid, that was promised a cake of so great
quantitie, as might be kneded of so much floure as she could wet
with the water that she brought in a sive, and by that meanes she
clamd it with claie, & brought in so much water, as whereby she
had a great cake, and so beguiled hir sisters, &c. And this tale
I heard among my grandams maides, whereby I can decipher this
witchcraft. Item, by the tingling of the eare, men heretofore could tell
what was spoken of them. If anie see a scorpion, and saie this word
{Bud) he shall not be stoong or bitten therewith. These two Greeke
letters n and A written in a paper, and hoong about ones necke, pre-
serve the partie from bleereiednesse. Cummin orhempseed sowne with
curssing and opprobrious words grow the faster and the better. Berosus
Aniafius maketh witchcraft of great antiquitie : for he saith, that/
Cham touching his fathers naked member uttered a charme, wherby
his father became emasculated or deprived of the powers generative.
1| A chartne teaching how to hurt whom you list with images of
wax, &^c.
MAke an image in his name, whom you would hurt or kill, of new
virgine wax ; under the right arme poke whereof place a swal-
lowes hart, and the liver under the left ; then hang about the necke
thereof a new thred in a new needle pricked into the member which you
would have hurt, with the rehearsall of certeine words, which for the
avoiding of foolish superstition and credulitie in this behalfe is to be
omitted. And if they were inserted, I dare undertake they would doo
no harme, were it not to make fooles, and catch gudgins. ^^ Other-
wise : Sometimes these images are made of brasse, and then the
hand is placed where the foote should be, and the foote where the
hand, and the face downeward. -%■ Otherwise : For a greater mischeefe,
of Witchcraft.
Chap. 1 6.
209
the like image is made in the forme of a man or woman, upon whose
head is written the certeine name of the partie : and on his or hir
ribs these -words, A iltf, casyl, zaze, hitj mel meltai : then the same
must be buried. •^]^ Otherwise : In the dominion of Mars, two images
must be prepared, one of wax, the other of the earth of a dead man ;
each image must have in his hand a sword wherwith a man hath
beene slaine, & he that must be slaine may have his head thrust
through with a foine. In both must be written certeine peculiar
characters, and then must they be hid in a certeine place. -:>• Other-
wise : To obteine a womans love, an image must be made in the
houre of Venus, of virgine wax, in the name of the beloved, wher-
upon a character is written, & is warmed at a fier, and in dooing
therof the name of some angell must be mentioned. To be utterlie
rid of the witch, and to hang hir up by the haire, you must prepare
an image of the earth of a dead man to be baptised in another mans
name, whereon the name, with a character, must be written : then
must it be perfumed with a rotten bone, and then these psalmes read
backward: Doinine Domiiuts nosie?; Dominies illuininaiio niea, Do/nine
exaudi orationein meant, Deiis laudem 7neatn ne tacueris : and then
burie it, first in one place, and/ afterwards in another. Howbeit, it is
written in the 21 article of the determination of Paris, that to affirme
that images of brasse, lead, gold, of white or red wax, or of any
other stufife (conjured, baptised, consecrated, or rather execrated
through these magicall arts at certeine days) have woonderfuU vertues,
or such as are avowed in their bookes or assertions, is error in faith,
naturall philosophic, and true astronomic : yea it is concluded in the
22 article of that councell, that it is as great an error to beleeve
those things, as to doo them.
But concerning these images, it is certeine that they are much
feared among the people, and much used among cousening witches,
as partlie appeereth in this discourse of mine else-where, & as partlie
you may see by the contents of this storie following. Not long
sithence, a yoong maiden (dwelling at new Romnie heere in Kent)
being the daughter of one M. L. Sttippenie (late Jurat of the same
towne but dead before the execution hereof) and afterwards the
wife of Thomas Eps, who is at this instant Maior oi Romjiie) was visited
with sicknesse, whose mother and father in lawe being abused with
credulitie concerning witches supernaturall power, repaired to a
famous witch called mother Baker, dwelling not far from thence at a
place called Stonstreet, who (according to witches cousening custome)
asked whether they mistrusted not some bad neighbour, to whom
they answered that indeed they doubted a woman neere unto them
(and yet the same woman was, of the honester «& wiser sort of hir
E E
186.
The practi-
ser of these
charmes
must have
skill in the
planetarie
motions, or
else he miy
go shoo the
goose.
258.
A proved
storie con-
cerning the
premisses.
210
12. Booke.
The discoverie
187.
259-
neighbors, reputed a good creature.) Nevertheles the witch told
them that there was great cause of their suspicion : for the same (said
she) is the verie partie that wrought the maidens destruction, by
making a hart of wax, and pricking the same with pins and needels ;
affirming also that the same neighbor of hirs had bestowed the
same in some secret corner of the house. This being beleeved, the
house w^as searched by credible persons, but nothing could be found.
The witch or wise woman being certified hereof, continued hir
assertion, and would needs go to the house where she hir selfe (as she
affirmed) would certeinlie find it. When she came thither, she
used hir cunning (as it chanced) to hir owne confusion, or at least wise
to hir detection : for heerein she did, as some of the wiser sort mis-
trusted that she woulde doo, laieng downe privilie such an/ image (as
she had before described) in a corner, which by others had beene
most diligentlie searched & looked into, & by that means hir cousen-
age was notablie bewraied. And I would wish that all witchmongers
might paie for their lewd repaire to inchantors, and consultation with
witches, and such as have familiar spirits, as some of these did, and
that by the order of the high commissioners, which partlie for respect
of neighborhood, .and partlie for other considerations, I leave un-
spoken of.
This ch-irm
seemeth to
iillude to
Clirist cru-
ciiied be-
tweene the
two theevs.
Englished by
Ahraliam
FltUiing.
Psal. 44.
The xvii. Chapter.
Snndrie sorts of chaj-mes tcTidi7tg to dh'erse purposes, and first^
certeine charines to make taciturnitie in torttcres.
M PARI BUS meritis tria
pendent corpora rami's,
Dismas &= Gestas,
in medio est divina potestas,
Dismas damnatiir,
Gestas ad astra levatur :
Three bodies on a bough doo hang,
for merits of inequalitie,
Distnas and Gestas, in the midst
the power of the divinitie.
Dismas is damned, bnt Gestas lif-
ted 7(p above the starres on hie.
Also this : Eructnvit cor meum verbum boniim 7'eritatem nnnquani
dicam regi. 4^ Otherwise : As the milke of our ladie was lussious to
our Lord Jesus Christ ; so let this torture or rope be pleasant to mine
of Witchcraft.
Chap. 17.
21 I
amies and members. 4}r 0\\\&\\^\?>&: Jesus auteiii transiois per medium Luk. 4.
illorum ibat. -J,?- Otherwise : You shall not break a bone of him./ •^°''"" '^'
^ Counter cJiarmes against these and all other 7aitchcra/ts, in the 260.
saieng also whereof witches are vexed, &^c.
TI?Ructavit cor meunt verbum bomim. dicam cuncta ofiera iiiea P^^'- 44-
JZLr 1 • -r-. • r 7 r- Scripture
regi. •$■ Otherwise : Domine labia tnea aperies, &' os meum piopc-riie
annunciabit veritatem. -j;?- Otherwise : Contere brachia iniqui rei, &^ ^'''^ "^^ "
lingua maligna subvertetur.
^ A char me for the choine cough.
TAke three sips of a chalice, when the preest hath said masse,
and swallow it downe with good devotion, &c./
^f For corporall or spirituall rest.
Jn fiomi?ie patris, up and downe,
Et filii &^ spiritus sancti upon my crowne,
Crux CJiristi upon my brest,
Sweete ladie send me eternall rest !*-'
183.
[* Ital. & Rom.]
^ Charmes to find out a theefe.
THe meanes how to find out a theefe, is thus : Turne your face to
the east, and make a crosse upon christall with oile olive, and
under the crosse write these two words \_Saint Helen\^ Then a child
that is innocent, and a chast virgine borne in true wedlocke, and not
base begotten, of the age of ten yeares, must take the christall in his
hand, and behind his backe, kneeling on thy knees, thou must
devoutlie and reverentlie saie over this praier thrise : I beseech thee
my ladie S. Heleti, mother of king Constantine, which diddest find
the crosse whereupon Christ died : by that thy holie devotion, and
invention of the crosse, and by the same crosse, and by the joy
which thou conceivedst at the finding thereof and by the love which
thou barest to thy sonne Constantine, and by the great goodnes
which thou dooest alwaies use, that thou shew me in this christall,
whatsoever I aske or desire to knowe ; Amen. And when the child
seeth the angell in the christall, demand what you will, and the angell
will make answer thereunto. Memorandum,* that this be doone just
at the sunne/ rising, when the wether is faire and cleere.
Cardanus derideth these and such like fables, and setteth downe
his judgement therein accordinglie, in the sixteenth booke De rerum
O most
woonder-
full vertue
hidden in
the letters
of S. He-
lens holie
name !
[» So in text.]
[*Roni.]
261.
Card. lib. i6.
de var. rcr.
cap. 93-
212 I-'. Booke. The discover ie
var. These conjurors and couseners forsooth will shew you in a
glasse the theefe that hath stolne anie thing from you, and this is
their order. They take a glasse viall full of holie water, and set it
upon a linnen cloth, which hath beene purified, not onelie by washing,
but by sacrifice, &c. On the mouth of the viall or urinall, two olive
leaves must be laid acrosse, with a litle conjuration said over it, by a
child; to wit thus : Angele bone, angele canduie,per iuam sanctitatem,
mcdniq; virginiiatem, ostettde inihi furem : with three Pater nosters,
•For if the three Aves, and betwixt either of them a *crosse made with the naile
forgotten of the thumbc upon the mouth of the viall ; and then shall be scene
all IS not angrels ascending and descending as it were motes in the sunne
V oorth a '^ ° °
pudding. beames. The theefe all this while shall suffer great torments, and
his face shall be scene plainlie, even as plainlie I beleeve as the man
in the moone. For in truth, there are toies artificiallie conveied into
the glasse, which will make the water bubble, and devises to make
images appeare in the bubbles : as also there be artificiall glasses,
which will shew unto you that shall looke thereinto, manie images
of diverse formes, and some so small and curious, as they shall in
favour resemble whom so ever you thinke upon. Looke in John
Bap. Neap, for the confection of such glasses. The subtilties hereof
are so detected, and the mysteries of the glasses so common now,
189- and their / cousenage so well knowne, &c : that I need not stand
upon the particular confutation hereof. Cardanus in the place
before cited reporteth, how he tried with children these and diverse
circumstances the whole illusion, and found it to be plaine knaverie
and cousenage.
^ Another waie to find out a theefe that hath stolne anie thing
fro7n you.
G'
O to the sea side, and gather as manie pebles as you suspect
persons for that matter ; carrie them home, and throwe them into
the fier, and burie them under the threshhold, where the parties are like
to come over. There let them lie three dales, and then before sunne
262. rising take them awaie. Then set a porrenger/ full of water in a
circle, wherein must be made crosses everie waie, as manie as can
stand in it ; upon the which must be written : Christ overcommeth,
Christ reigneth, Christ commandeth. The porrenger also must be
signed with a crosse, and a forme of conjuration must be pronounced.
Then each stone must be throwne into the water, in the name of the
suspected. And when you put in the stone of him that is guiltie,
the stone will make the water boile, as though glowing iron were put
of Witchcraft.
Chap. 17.
213
thereinto. Which is a meere knacke of legier de maine, and to be
accomplished diverse waies.
^ To put Old the theeves eie.
REad the seven * psalmes with the Letanie, and then must be [« penitential]
said a horrible praier to Christ, and God the father, with a cursse
against the theefe. Then in the middest of the step of your foote, on
the ground where you stand, make a circle like an eie, and write
thereabout certeine barbarous names, and drive with a coopers ham-
mar, or addes into the middest thereof a brasen naile consecrated,
saieng -.Justus es Donu'fie,&^ justaj'udida tua. Then the theefe shall
be bewraied by his crieng out.
These be
meere toies
to raocke
them no
commen-
dable de-
vise.
^ Another waie to find out a theefe.
STicke a paire of sheeres in the rind of a sive, and let two
persons set the top of each of their forefingers upon the upper
part of the sheeres, holding it with the sive up from the ground apes, and
steddilie, and aske Peter and Paule whether A. B. or C. hath stolne
the thing lost, and at the nomination of the guiltie person, the sive
will turne round. This is a great practise in all countries, and in-
deed a verie bable. For with the beating of the pulse some cause of
that motion ariseth, some other cause by slight of the fingers, some
other by the wind gathered in the sive to be staid, &c : at the
pleasure of the holders. Some cause may be the imagination, which
upon conceipt at the naming of the partie altereth the common course
of the pulse. As may well be conceived by a ring held steddilie by a
thred betwixt the finger and the thombe, over or rather in a goblet or
glasse ; which within short space will strike against the side therof so
manie strokes as the holder thinketh it/ a clocke, and then will staie :
the which who so prooveth shall find true.
26J.
^ A charme to find out or spoile a theefe.
OF this matter, concerning the apprehension of theeves by words,
I will cite one charme, called S. Adelberts cursse, being both
for/ length of words sufficient to wearie the reader, and for substan-
tiall stuffe comprehending all that apperteineth unto blasphemous
speech or curssing, allowed in the church oi Rome,SiS an excommuni-
cation and inchantment.
190.
2 14 i.\Buoke. Xhe discoverie
B
^1 Saint Adelberts cursse or charine against theeves.
^Y the authoritie of the omnipotent Father, the Sonne, and the
HoHe-ghost,and by the holie virgine Marie mother of our Lord
Jesu Christ, and the hoHe angels and archangels, and S. Michaell,
and S. John Baptist, and in the behalfe of S. Peter the apostle, and
the residue of the apostles, and of S. Steeven, and of all the
martyrs, of S. Sylvester, and of S. Adelbert, and all the con-
fessors, and S. Alegand, and all the holie virgins, and of all the
saints in heaven and earth, unto whom there is given power to
bind and loose : we doo excommunicate, damne, cursse, and bind
with the knots and bands of excommunication, and we doo segregate
from the bounds and lists of our holie mother the church, all those
theeves, sacrilegious persons, ravenous catchers, dooers, counsellers,
coadjutors, male or female, that have committed this theft or mis-
This is not chcefe, or have usurped any part therof to their owne use. Let their
to our eni- share be with DatJian and Abiran, whome the earth swallowed up
praie'foT'° ^^^ their sinnes and pride, and let them have part with yzifrt'flj' that
them that betraied Christ, Amen : and with Po7itiiis Pilat, and with them that
hate us ; as Said to the Lord, Depart from us, we will not understand thy waies ;
h^^'t'W'^^' ^^^ their children be made orphanes. Curssed be they in the field, in
the grove, in the woods, in their houses, barnes, chambers, and beds ;
and curssed be they in the court, in the waie, in the towne, in the
castell, in the water, in the church, in the churchyard, in the tribunall
place, in battell, in their abode, in the market place, in their talke, in
264. silence, in eating, in watching, in sleeping, in drinking/ in feeling, in
sitting, in kneeling, in standing [,] in lieng, in idlenes, in all their
worke, in their bodie and soule, in their five wits, and in everie place.
Curssed be the fruit of their wombs, and curssed be the fruit of their
lands, and curssed be all that they have. Curssed be their heads,
their mouthes, their nostrels, their noses, their lips, their jawes, their
teeth, their eies and eielids, their braines, the roofe of their mouthes,
their toongs, their throtes, their breasts, their harts, their bellies, their
livers, all their bowels, and their stomach.
Curssed be their navels, their spleenes, their bladder. Curssed
be their thighs, their legs, their feete, their toes, their necks, their
shoulders. Curssed be their backs, curssed be their armes, curssed be
their elbowes, curssed be their hands, and their fingers, curssed be
both the nails of their hands and feete ; curssed be their ribbes and
their genitals, and their knees, curssed be their flesh, curssed be their
bones, curssed be their bloud, curssed be the skin of their bodies,
curssed be the marrowe in their bones, curssed be they from the
crowne of the head, to the sole of the foote : and whatsoever is be-
of Witchcraft.
Chap. 17.
215
twixt the same, be it accurssed, that is to saie, their five senses ; to
wit, their seeing, their hearing, their smelling, their tasting, and their
feeling. Curssed be they in the holie crosse, in the passion of Christ,
with his five wounds, with the efiusi/on of his bloud, and by the milke
of the virgine Marie. I conjure thee Lucifer., with all thy soldiers, by
the *father, the son, and the Holie-ghost, with the humanitie and
nativitie of Christ, with the vertue of all saints, that thou rest not day
nor night, till thou bringest them to destruction, either by drowning
or hanging, or that they be devoured by wild beasts, or burnt, or
slaine by their enimies, or hated of all men living. And as our Lord
hath given authoritie to Peter the apostle, and his successors, whose
place we occupie, and to us (though unworthie) that whatsoever we
bind on earth, shall be bound in heaven, and whatsoever we loose on
earth, shall be loosed in heaven : so we accordinglie, if they will not
amend, doo shut from them the gates of heaven, and denie unto them
christian buriall, so as they shall be buried in asses leaze. Further-
more, curssed be the ground wherein they are buried, let them be
confounded in the last daie of judgement, let them have no con-
versation among christians, nor be/houseled* at the houre of death ;
let them be made as dust before the face of the wind : and as Lucifer
was expelled out of heaven, and Adam and Eve out of paradise ; so
let them be expelled from the daie light. Also let them be joined with
those, to whome the Lord saith at the judgement ; Go ye curssed into
everlasting fier, which is prepared for the divell and his angels, where
the worme shall not die, nor the fier be quenched. And as the candle,
which is throwne out of my hand here, is put out : so let their works
and their soule be quenched in the stench of hell fier, except they
restore that which they have stolne, by such a daie : and let everie
one saie. Amen. After this must be soong *Ln media vita in tnorfe
sum us, &^c.
This terrible cursse with bell, booke, and candell added thereunto,
must needs worke woonders : howbeit among theeves it is not much
weighed, among wise and true men it is not well liked, to them that
are robbed it bringeth small releefe : the preests stomach may well
be eased, but the goods stolne will never the sooner be restored.
Hereby is bewraied both the malice and follie of popish doctrine,
whose uncharitable impietie is so impudentlie published, and in such
order uttered, as everie sentence (if oportunitie served) might be
prooved both hereticall and diabolicall. But I will answer this cruell
cursse with another cursse farre more mild and civill, performed by
as honest a man (I dare saie) as he that made the other, whereof
mention was latelie made.
So it was, that a certeine sir Jo/m,* with some of his companie, once
191.
**Thus they
make the
holie trini-
tie to beare
a part in
their exor-
cisnie, or
else it is no
bargain e.
26s.
[*be-houseIecl
text.]
» That is, In
the midst of
life we are
in deith,
&c.
[* i.e. a priest.]
2l6
12. Booke.
The discoverie
[» Rom.]
A cursse
for theft.
went abroad a jetting, and in a moone light evening robbed a millers
weire, and stole all his eeles. The poore miller made his mone to sir
John himselfe, who willed him to be quiet ; for he would so cursse
the theefe, and all his confederates, with bell, booke, and candell,
that they should have small joy of their fish. And therefore the next
sundaie, s\r John got him to the pulpit, with his surplisse on his backe,
and his stole about his necke, and pronounced these words following
in the audience of the people.
All yoit that have siohie the millers eeles^
Laiidate Doniijuun de cadis,
And all they that have consented thereto,* j
192. Benedicamtis Domino.]
266. Lo (saith he) there is sauce for your eeles my maisters.
\ Another inchanttnent.
CErteine preests use the hundred and eight psalme as an in-
chantment or charme, or at the leastwise saieng, that against
whome soever they pronounce it, they cannot live one whole yeere at
the uttermost.
[* = seekers]
Preserva-
tives from
witchcraft
a cording
to M. Mai.
L.Vairus
& otners.
[« Rom.]
The xviii Chapter.
^ A charme or experiment to fitid out a witch.
N' die domi?iico sotularia juvetuan axiaigia seu pingiiedine
porci, ut moris est, pro restaiiratione Jieri perii7ig7i7it :
and when she is once come into the church, the witch
can never get out, untill the *seachers for hir give hir
expresse leave to depart.
But now it is necessarie to shew you how to prevent and cure all
mischeefes wrought by these charmes & witchcrafts, according to the
opinion of M. Mai. and others. One principall waie is to naile a
horsse shoo at the inside of the outmost threshhold of your house, and
so you shall be sure no witch shall have power to enter thereinto.
And if you marke it, you shall find that rule observed in manie
countrie houses. -Jit- Otherwise : Item the triumphant title to be written
crossewise, in everie corner of the house, thus : Jesus ^ Nazarejiits
>^rex^Judcio?'um ►{<. Memorandum* you may joine heerewithall, the
name of the virgine Marie, or of the foure evangelists, or Verbiim caro
Jactum est. ik Otherwise : Item in some countries they naile a
woolves head on the doore. -5> Otherwise : Item they hang Scilla
of Witchcraft.
Chap i8.
21 7
(which is either a loote, or rather in this place garhke) in the roofe
of the house, for to keepe awaie witches and spirits : and so they doo
Alicium also. <:- Otherwise : Item perfume made of the gall of a
blake dog, and his bloud besmeered on the posts and walles of the
house, driveth out of the doores both devils and witches, ^j:- Other-
wise : The house/ where Herba betonica is sowne, is free from all
mischeefes. ■iis- Otherwise : It is not unknowne that the Romish
church allowed and used the smoke of sulphur, to drive spirits out of
their houses ; as they did frankincense and water hallowed. •^,^ Other-
wise : Apuleiiis saith, that Mercurie gave to Ulysses, when he came
neere to the inchantresse Circe, an hearbe called Verbasctem, which in
English is called Pullein, or Tapsus barhahis, or Longwoort; and
that preserved him from the inchantments. -:;:- Otherwise : Item
Plinie and Homer both doo sale, that the herbe called Molie is an
excellent herbe against inchantments ; and saie[,] all that thereby
Ulysses escaped Circes hir sorceries, and inchantments. -:> Other-
wise also diverse waies they went to worke in this case, and
some used this defensative, some that preservative against incan-
tations.
And heerein you shall see, not onelie how the religion of papists, and
infidels agree ; but also how their ceremonies and their opinions are
all one concerning witches and spirits.
26j.
For thus luriteth Ovid touching that matter :*
Terque senem Jiamma, ter aqtta, ter sulphure lustrat .
She ptirijies until fier thrise
old horie headed Aeson,l
With water thrise, and sulphur thrise,
as she thought meet in reason.
A^aine, the same Ovid comineth in as before : *
Adveniat, qucB liistret anus, lecti'imque locumque^
Deferat &^ tremula sitlphur &^ ova mariu.
Let some old woman JiitJier come.,
and purge both bed and place,
And bring in trembling hand new egs
and sulpJtur in like case.
[ - //«/.]
Ovid de Me-
dea.
Etiglished by
Abraham
Fleming.
193.
By Ab. Fle-
ming.
A nd Virgil also harpeth upon the like string : **
baccare frontem
Cingite, ne vati noceat mala lingua futuro .•/
Virg. in Bu-
colicii.
F F
2l8
Booke.
The discoverie
Englished by 268.
Abraham
Fleming.
[• ?of or in.l
Olaus Goth,
lib. de gentib.
Scptentriotia-
lib. 3. cap. 8.
* A witches
conjuration
to make
haile cease
and be dis-
solved.
26g.
194.
[* Rom.]
L. Vair
fascin.
lib. de
:. cap.
Of berrie beartjii^ baccar bowze \boughs\
a wreath or garland knit,
And round about his head and browze
see decent lie it sit ;
That of an evill talking tung
Our future poet be not stung.
Furthermore, was it not in times of tempests the papists use, *or
superstition, to ring their belles against divels ; trusting rather to
the tonging of their belles, than to their owne crie unto God with
fasting and praier, assigned by him in all adversities and dangers :
according to the order of the Thracian preests, which would rore and
crie, with all the noise they could make, in those tempests. Olaus
Gothus saith, that his countriemen would shoot in the aire, to assist
their gods, whome they thought to be then togither by the eares with
others, and had consecrated arrowes, called Sagittcs foviales, even as
our papists had. Also in steed of belles, they had great hammers,
called Afallei Joviales, to make a noise in time of thunder. In some
countries they runne out of the doores in time of tempest, blessing
themselves with a cheese, whereupon there was a crosse made with
a ropes end upon ascension daie. Also three hailestones to be
throwne into the fier in a tempest, and thereupon to be said three
Pater nosters, and three Aves, S. Johns gospell, and in fine fttgiat
tempestas, is a present remedie. Item, to hang an eg laid on ascen-
sion daie in the roofe of the house, preserveth the same from all
hurts. *Item, I conjure you haile and wind by the five wounds of
Christ, by the three nailes which pearsed his hands and his feete,
and by the foure evangelists, Mattheiv, Afarke, Luke, andjohri, that
thou come downe dissolved into water. Item, it hath beene a usuall
matter, to carrie out in tempests the sacraments and relikes, &c.
Item, against stormes, and mania dumme creatures, the popish
church useth excommunication as a principal! charme. And now to
be delivered from witches themselves, they hang in their entries an
hearbe called pentaphyllon, cinquefole, also an olive branch, also
frankincense, myrrh, valerian, verven, palme, antirchmon, &c : also
haythorne, otherwise white[t]horne gathered on Male daie : also the
smoke of a lappoints fethers driveth spirits/ awaie. There be
innumerable popish exorcismes, and conjurations for hearbs and
other things, to be thereby made wholsome both for the bodies and
soules of men and beasts, and also for/ contagion of weather.
Memorandum,^ that at the gathering of these magicall herbs, the
Credo is necessarie to be said, as Vairus afifirmeth ; and also the
Pater noster, for that is not superstitious. Also Sprenger saith, that
of Witchcraft. chap. is. 219
to throw up a blacke chicken in the aire, will make all tempests to ^«'- MaUf.
:,, -iiiir IT/- 1 1 t<^*'- 2- QUCP. I.
cease : so it be done with the hand of a witch. If a soule wander cap. 15.
in the likenesse of a man or woman by night, molesting men, with Note that
bewailing their torments in purgatorie, by reason of tithes forgotten, y"" ''^^
&c : and neither masses nor conjurations can helpe ; the exorcist in nie spirit
his ceremoniall apparell must go to the toome of that bodie, and bj^dEae,
spurne thereat, with his foote, saieng ; Vade ad geJietuiatn, Get thee '^""'^ ^°'^
packing to hell : and by and by the soule goeth thither, and there
remaineth for ever, -^s- Otherwise : There be masses of purpose for
this matter, to unbewitch the bewitched. -:> Otherwise : You must
spet into the pissepot, where you have made water, ■*i^ Otherwise :
Spet into the shoo of your right foote, before you put it on : and that
Vairus saith is good and holsome to doo, before you go into anie
dangerous place. 4^ Otherwise : That neither hunters nor their
dogs male be bewitched, they cleave an oken branch, and both they
and their dogs passe over it. ^c- Otherwise: S. Augustine saith, Aug.deci-
that to pacifie the god Liber., whereby women might have fruite of ^y, cap! 12.
the seeds they sowe, and that their gardens and feelds should not be
bewitched ; some cheefe grave matrone used to put a crowne upon
his genitall member, and that must be publikelie done.
To spoile a theefe., a witch., or anie other eniinie, and to be deliv-
ered from the evill.
UPon the Sabboth daie before sunrising, cut a hazell wand,
saieng : I cut thee O bough of this summers growth, in the
name of him whome I meane to beate or maime. Then cover the
table, and sale ^ hi nomine patris 4* &^ filii ^ <S^ spiritus sancti ^
ter. And striking thereon sale as foUoweth (english it he that can)
Drochs myroch, esetiaroth, ^ beiu ►{< baroch ^ ass ►{< maaroth *I< :
and then saie ; Holie trinitie punish him that hath/ wrought this 2^0.
mischiefe, & take it away by thy great justice, Esoti ►{* elio7i ►{< emaris^
ales, age ; and strike the carpet with your wand.
^ A notable charme or medicine to pull out an arrowhead, or
anie stich thing that sticketh in the flesh or bones, and can-
not otherwise be had out.
SAie three severall times kneeling ; Oremus, prcEceptis salutaribus
moniti. Pater noster, ave Maria. Then make a crosse saieng :
The Hebrew knight strake our Lord Jesu Christ, and I beseech thee, The H?-
220
12. Booke.
The discoverie
brue knight
was cano-
nized a
saint to wit,
S. Longinus.
O Lord Jesu Christ ►J* by the same iron, speare, bloud and water,
to pull out this iron : In nomine patris 4* ^ filii *^ ^ spiritus
sancti ►f*
^ Charmes against a quotidian a^tee.
Cut an apple in three peeces, and write upon the one ; The father
is uncreated : upon the other ; The father is incomprehensible:
upon the third ; The father is eternall. -:> Otherwise : Write upon
a massecake cut in three peeces ; O ague to be worshipped : on the
second ; O sicknesse to be ascribed to health and joies : on the third ;
Pax ^ tnax ^ fax ►f" and let it be eaten fasting. -:^ Otherwise :
Paint upon three like peeces of a massecake, Pater pax ►!< Adonai
^ Jilius vita ►{< sabbaoth ^ spiritus sanctus ^ Tetragrammaton ^
and eate it, as is afore said./
A crossed
appension,
with other
appensions.
J
196 ^ For all maner of agues interinittajit.
Oine two little stickes togither in the middest, being of one
length, and hang it about your necke in the forme of a crosse.
4}e Otherwise : For this disease the Turkes put within their doublet
a ball of wood, with an other peece of wood, and strike the same,
speaking certeine frivolous words. ^^ Otherwise : Certeine monks
hanged scrolles about the necks of such as were sicke, willing them
to saie certeine praiers at each fit, and at the third fit to hope well :
and made them beleeve that they should thereby receive cure.
For bodie
and soule.
z-ji.
S. Barnard
overmat-
cheth the
divell for
all his sub-
tiltie.
Periapts, characters, Sr'c : for agues, ajid to cure all diseases,
and to deliver from all evill.
THe first chapter of S. foJins gospell in small letters consecrated
at a masse, and hanged about ones necke, is an in/comparable
amulet or tablet, which delivereth from all witchcrafts and divelish
practises. But me thinkes, if one should hang a whole testament, or
rather a bible, he might beguile the divell terribhe. For indeed so
would S. Barnard have done, whom the divell told, that he could
shew him seven verses in the psalter, which being dailie repeated,
would of themselves bring anie man to heaven, and preserve him
from hell. But when S. Barnard deswed the divell to tell him which
they were, he refused, saieng, he might then thinke him a foole so to
prejudice himselfe. Well (quoth S. Bariiard) I will doo well enough
for that, for I will dailie saie over the whole psalter. The divell
hearing him saie so, told him which were the verses, least in reading
of WitcJicraft.
Chap. 1 3.
221
over the whole psalter dailie, he should merit too much for others.
But if the hanging of S. Johns gospell about the necke be so bene-
ficiall ; how if one should cate up the same ?
\ More charmes for agues.
TAke the partie by the hand, and sale ; Aequi facilis sit tibi hcec
febris, atque Marice virgini Christi partus. -$- Otherwise :
Wash with the partie, and privilie saie this psalme, Exaltabo te Deus
vieus, rex., &^c. ^ Otherwise : Weare about your necke, a peece of
a naile taken from a crosse, and wrapped in wooll. -:1:- Otherwise :
Drinke wine, wherein a sworde hath beene drowned that hath cut off
ones head. -:!:- Otherwise : Take three consecrated massecakes, and
write upon the first : Quails est pater tails est vita : on the second ;
Quails est Jilltes, tails est sanctus : on the third ; Quails est splrltus
tale est remedluiu. Then give them to the sicke man, enjoining him P.-etious
to eate none other thing that dale wherein he eateth anie of them,
nor yet drinke : and let him saie fifteene Pater nosters, and as manie
Aves, in the honour and praise of the Trinitie. 4fr Otherwise : Lead
the sicke man on a fridaie before sunne rising towards the east, and
let him hold up his hands towards the sunne, and saie : This is the
daie, wherein the Lord God came to the crosse. But as the crosse
shall never more come to him : so let never the hot or cold fit of this
ague come anie more unto this man, /;/ notnine patrls ►f* &r'Jl*itlu\
dr' splrltus ►J" sancti^. Then saie seven and twentie Pater nosters y
and as manie Aves., and use this three dales togither. -j;:- Otherwise:/
restonties."
[*? restorati[v]es]
Fe'cana, cagdti, daphnes, gebdre, geddco,
Gebali slant, sednon slant phebas, hecas,^ 6^ hedas.
This is too
mysticall
Everie one of these words must be written upon a peece of bread, gHshed
and/ be given in order one daie after another to the sicke bodie, and '';^°'^ ^°^^- ^^*'*
so must he be cured. This saith Nicholas Heminglus he chanced to i,ec as^ '
read in the schooles in jest ; so as one noting the words, practised
the medicine in earnest ; and was not onelie cured himselfe, but also
cured manie others thereby. And therefore he concludeth, that this
is a kind of a miraculous cure, wrought by the illusion of the divell :
whereas in truth, it will fall out most commonlie, that a tertian ague
will not hold anie man longer than so, though no medicine be given, FerneHus.
nor anie words spoken.